towards men but towards God in reference chiefly to Church-services Divine performances and outward Ceremonies If such Right Honourable be presented before you you may easily know them as transgressors of the Law they are to be handled with all meekness senitive medicaments had best be prescribed for the curing of their distempers Let them alone my Lords this year also and we will dig about them inform them of the nature of things and they may by beholding our Order bring forth the fruit of obedience we must behold them as if our selves were also in the body In the other case Fiat Iustitia but in this Innotescat aequitas vestra Knowing Right Honourable that Ueritas parit odium truth begets hatred and hatred begets contention I come to your Persons as Preservers of the Peace desiring that this innocent creature that lately spoke in defence of your Honours because of your Laws and set its face against that calumny which though not personally yet virtually is cast upon you for being Instrumental in so publick a way for the putting in execution those Laws that have been made touching the using of the Service-Book that it I say might be preserved from hurt and freed from abuse I put it into your hands as into the hands of its Father for indeed you begot it through the Law I bore it through the Gospel the information and instruction of that sort of people that hath been deluded by self-seeking men robbing the Ancients of all glory that alone they might have the Kingdom next your Honours Order was the sole cause of my preaching and now publishing of these sheets Praying that you may be in Counsels prosperous and in peace glorious happy Instruments of Gods glory His Majesties honour this Kingdoms prosperity and this Counties Piety I Subscribe my self Right Honourable Lords and Gentlemen Yours to command in all things lawful WILL. ANNAND From my Study at Leighton Octob. 12. 1660. To the READER Courteous and Christian Reader FOR so in charity I am bound to suppose until the contrary appear and â—…e known Thou hast here in thy hand the summe and substance of two Sermons with some alteration preached October 7. At which time the Lord knows there was nothing farther from my thoughts than that ever they should have seene the light more or to have craved thy courteous acceptance in the Land of the living but to have them had lyen perpetually buried among the rest of their brethren in a Box oâ—… Coffin but there they had not long beene when they were awakened with the sound of a Trumpet Out of thy ingenuity aske me not why I appear in the world since I am not pleased though not ashamed to discover If thou beest not one of my Parishioners they were never ordained for thee entertain them as thou hast them without farther questioning me concerning them If there be any that snarle at my doctrine yet if they answer not the Arguments never like my Book the worse nor esteeme them the wiser for their so doing I am not ignorant that there are as great diversities in mens judgments concerning Books as there are in mens pallates concerning cheese If this small Tract relish not with thee let it alone raile not at it Others possibly may close a good dinner with it and go to their work chearfully having sanctified their meat by a holy using of a set forme of Prayer For thy encouragement know that my Book tells no lyes it sayes indeed that Common Prayer is lawful yea and proves it â—…oo I have a small acquaintance with Counsels and Fathers yet they are not brought in to witnesse to the truth pleaded for from which I was kept not only by my small standing in Controversies of this nature but chiefly from the opposite parties excepting against such witnesses The Authority of a Councel being equally regarded with them to that of the Conclave and to cite a Father were to cite 〈◊〉 Antichrist himself But from Scripture and Scripture reason it 's â—…averred that it is lawful for Gods own people to call upon him for mercy in a set form of Prayer which proofs if you accept and without prejudice entertain and hereafter acknowledge them as lawful to any though necessary for none And though thou never use a set forme thy self yet if thou condemn not them that do I have my end Give God the glory and the poor members of Christs Church thy charity thou shalt have his prayers at the Throne of Almighty God who is called W. A. PANEM QUOTIDIANUM HOSEA 14. 2. Take with you words and turn to the Lord and say unto him Take away all iniquity and receive us graciously so will we render the calves of our lips THis Prophet is the first of those that are called the lesser or the smaller Prophets not from their Authority which is equally great to the other but from their bulk and quantity wherein they are much less all of them together being but one Chapter longer than the Prophet Isaiah alone Some have noted that Isaiah in his single Book hath more verses than all the twelve smaller Prophets together Hosea receiving a Message from God according to direction communicates the Lords mind to the Church of Israel in this Prophesie three ways 1. By Types representing Israels sad condition by reason of Idolatry and Israels gracious restauration by reason of mercy Chap. 1. 2 3. 2. By powerful Sermons reciting their sins against God and predicting judgements from him from Chap. 9. to the 14. 3. By gracious and soul-reviving promises touching the future happy estate of that sinful yet beloved people throughout this Chapter In which the Prophet having set before their eyes the several and particular sins of their Kings Priests Princes and people and the judgements that God was resolved to send upon each of these for their so offending comes to perswade them betimes to break off their sins and shun heavy judgements by their speedy turning from their sin and returning to their God verse 1. assuring them that he hath not so farre yet shut up his tender mercy but that if they return he will heal their back-slidings and love them freely and refreshing them with his favourable presence will be like the dew and by his power sustaining them they shall flourish as the Lilly vers 3 4. And helping their infirmities in order to their so doing or Answering the Objections that they might make fearing the issue of their returning in as much as they might not know what Sacrifice God would accept or with what words he would be intreated he prescribes them to take words and these words Take away all iniquity and receive us graciously so will we render the calves of our lips In which we have these things observable 1. The Prophets Exhortation to the people Take with you words 2. His Direction of the people Say Take away all iniquity c. In his Exhortation there are these things observable 1.
him 4. Set Forms have been used by an holy Apostle in the Church of God What was spoken by holy men of Old was spoken by the Holy Ghost Paul informs the Thessalonians 2 Thes. 3. 17. concerning the mark and note that he gives all his Epistles to make them the more assured or beget in them a greater saith touching the truth of what 〈◊〉 Writ or certainty of that that he had written the mark it self was a salutation a prayer used in every Epistle It'â—… this The grace of our Lord Iesus Christ be with you all and this prayer indeed is the close of every Epistle As Rom. 16. 24. 1 Cor. 16. 23. 2 Cor. 13. 14. Gal. 5. 18. Ephes. 6. 24. Phil. 4. 23. Col. 4. 18. 1 Thes. 5. 28. 1 Tim. 6. 21. 2 Tim. 4. 22. Titus 3. 15. Phil. 21. Doth not the Holy Ghost constantly using this Form declare that a set form of prayer is no sin As in the close so how frequently in the entry of every Epistle is this prayer put up by the sâ—…me Spirit Grace mercy and peace from God our Father and the Lord Iesus Christ To all that know that there is a Holy Ghost the lawfulness of this practice may by this be known 5. Set Forms of prayer hath been and still are used in and by all the Churches of the Saints our enemies themselves or many of them being contented therewith It hath been and is now the Universal practice of the whole body of the Catholick Church in all Ages present and past and commanded for the future to use 〈◊〉 forms Suppose a Christian Congregation were singing Psal. 6. 1. Lord in thy wrath reprove me not Though I deserve thine ire Ne yet correct me in thy rage O Lord I thee desire would not all that heare them know and might not all that understand them say That they were using a Set Form of prayer And what is more frequent in the Churches of the Saints and what was more usual in the Congregations than to sing praise to the Lord in Songs composed by others It is true the first singing we read of was in the dayes of Moses Exod. 15. a prayer being there composed by some holy man in all probability Moses Revel 15. 3. and used by the whole people in praising God Yet as we are not to suppose that the Fathers before the Flood kept no Sabbath nor they after the Flood knew not or kept not the Seventh day holy though we read of none untill Moses so neither are we to suppose that the Saints in those dayes were without this eminent point of worship as Singing and yet if they were we know that that part of the Church now under the Gospel universally useth it both privately and publickly and by Saint Paul we are enjoyned so to do Colos. 3. 18. Argum. 4. Set Forms seem to be lawful for whatever is required for the sanctifying of a prayer by God may be found in a Set Form of him It is not the word that God regards he takes prayers by weight and not by measure as he takes no delight in the legs of a man neither is he satisfied with the tongue of a man he regards the fixedness of the heart and not the variety of the expression Now there are three graces that God requires in every prayer without which no prayer is accepted and with which no prayer shall be rejected As 1. Faithfulness or sincerity we must pray in faith if ever we would obtain in truth Iames 1. 6. we must lift up pure hands without wrath and without doubting 〈◊〉 set form of prayer may be sent up to heaven with a great deal of faith and if it hath faith though but as small as a grain of mustard-seed it shall not miscarry Did not Christ pray in faith when he cryed thrice to his Father that the Cup might pass from him was not Paul a sinner did not his heart say Amen when his Pen writ so often Grace and Peace be with you Was not the Prodigal in his prayer to his Father strong in faith and was he not heard in what he prayed yea in more than he prayed for which argues that his prayer was mixed with abundance of faith and sincere acknowledgement of his sin 2. Men must pray with earnestness or feelingly there must be a fervency in the breast an earnest desire for the obtaining of that they pray for or for the removing of that they pray against How earnestly will a poor afflicted soul upon a Road beg an Almes of the Passenger and will with as much earnestness beg of another and to both use one kind of Petition Let any put their hands to our Saviours sides in the Garden and put their fingers to his brow and they will feel blood coming out of his flesh surely denoting the earnestness of the soul that was within How feelingly doth the Prodigal pray that he might be but admitted as a servant to his Fathers house since he is no more worthy to be called a son He knows it is better to be his Fathers servant than his own Master and if a man look the space between the Porch and the Altar Joel 2. 17. he shall see it wet with the tears of them that are praying in a set form 3. Men must pray with submissiveness and humility in this grace a set form hath an eminent excellency the gift of extempory fluency may even puff up I speak not this in opposition to the thing Mens hands may even tremble when they pray Lead us not into temptation but deliver us from evil See Christ prostrating himself upon the ground and he is a Witness of this To conclude if grace might not be in the heart in the time of using a set form that of St Paul Colossians 3. 16. where he would sing Psalmes with grace in their hearts might be in vain Argum. 5. It seems it is lawful to use a set form of prayer for the Church in the vision of God is shown to the Divine making use of and using in heaven a set form of prayer Revel 15. 3. If Heaven here be taken for the seat of the blessed the New Ierusalem the seat of God then a majore ad minus we argue What 's done by that part of the Church Triumphant above may lawfully be done by that part that is Militant beneath If by Heaven here be signified the Church as it often in this Book doth then it holds out the same truth the songs are two First the song of the Lamb of which we have only a negative description showing its ekcellency Revel 14. 3. And Secondly the song of Moses of which we have a large Narrâ—…tion Exod. 18. However it be set forms being in Heaven holds out 1. That God is contented with and delighted in such a form Nothing is in Heaven but what the mind and goodness of God to the highest degree is satisfied with and by God therefore whose eye cannot behold
the least iniquity and whose soul is wholly inclined and universally a lover of that that is good would not suffer that to be in Heaven which is not lawful to be done upon earth By saying therefore that this is in Heaven it doth declare that God loves and delights in such a way or then he would not admit them to be used so near himself nor the users of them in his Holy Temple 2. That there is some eminency and high excellency in such a form Nothing is in Heaven but what is gloriously excellent its Walls and Gates and Streets are wholly excellent and in the vision so discribed Revel 21. And in Scripture the excellency of a thing is so much the more by so much as it approacheth towards heaven Sure then a set form may be excellent since after Moses his death it was sung by the heavenly Quire And here by this we may see that Moses was the Author of that Song and therefore a set form for the people 3. It holds out that there may be strong desires and ardent affections in such a form what the Saints do in Heaven is out of infinite joy and unconceiveable delight which so fills the soul that eternity it self is short enough for them to deliver the raptures that in abundance of spiritual complacency possesse their soul in those everlasting enjoyments that with God they receive above their affections being scrued up to the highest pin and utmost line of the creatures possibility and in that extasie singing a set Form must needs denote that ardent and vehement zeal may possess a Saint in the using such a Form All these three are held out to us by saying that this â—…ong is in heaven To conclude this Section set Forms of Prayer seem to be lawful since they are Heavenly and Heavenly since they are used in the Kingdom of Heaven And so much for the first question An liceat whether set forms be lawful yea or no. SECT III. THE Second Question is An deceat whether this set form of praying to God is comely and decent or suitable for him that is a Christian or whether it becomes a soul in coming to the infinite God to come often and alwayes in the same kind of words whether this doth not take away some reputation either from him that prayes or from the Gospâ—…l he professes or from God whom he prayes to or from the Spirit of God whom he seems to pray by It is answered in the Negative It is not uncomely nor undecent neither doth diminish the respect which ought to be had to nor the honour that ought to be given to the great God for these Reasons As 1. Reas. It becomes the Saints that now are to walk in the foot-steps of chose Saints that have gone before them to the inheritance of the Kingdom Heb. 6. 12. Whose steps shall we walk in if we decline theirs where the Saints of God have ever walked we may easily discover the foot-steps of a set form and there holy actions are recorded in Scripture not only for our information but imitation Nothing becomes a Saint better that would enjoy God than to walk in that way wherein he sees universally the Saints to glorifie God and they again in their so doing to be eternally glorified of God Praise is comely for the upright Psalm 33. 1. and to praise God in the words of David took nothing from Gods glory neither diminished Hezekiahs righteousness The Prodigals set form of prayer becomes him as well as Iosephs garments did when he had cast off his prison garments to come before Pharaoh to write after Davids Copy becomes any royal Saint and penitent sinner 2. Reas. It becomes the Saints in speaking unto God especially in prayer orderly readily and promptly to make their requests known unto him In speaking to an earthly Prince or grave Counsellour it 's decent and beautiful to have our thoughts so digested and our words so composed as promptly without hesitation or stammering to express our thoughts which both discourages him that speaks and takes away something from the grandour of him spoken to since we are not careful how to demean our selves as suits to his greatness Now mens broken and insignificant expressions especially in puklick is a great discouragement to the speaker and indeed seems to bring in contempt the Majesty of that God they come before making that duty the cause of peoples mirth which ought to be the cause of their zeal and fear through their often impertinencies and stumblings all which is prevented by this set form For by this having his words petitions phrases well and orderly compiled makes all that hear him know that he is sensible of that Majesty that he comes before and holiness and wisdom of that God he speaks to in offering the best of his store ever studying acceptable words as the Preacher doth Eccles. 12. 10. and not the blind and the lame 3. Reas. It becomes them in prayer to use the words unto God the Father that have been recommended to and enjoyned them by God their Saviour What better language can fit or what words more takingly can enter into the eares of the Lord than those words that have been prescribed to us by him who alwayes pleased him Matth. 3. 17. and therefore when he commanded this can our inventions make more melodious sounds in the eares of God than his Sons meditations In a word what can become us better than humbly to sit down and learn of him who was the wisdom of the Father and that all other learning may do us good let us learn let us learn to say Our Father which art in heaven 4. Reas. It becomes them in all their addresses unto the only wise God to help their natural infirmities by those means that have been used by the Saints of God in the time of their acceptance with him The Prodigal made not only a prayer but was heard in the praying and accepted after the same prayer made In an extraordinary manner Christ himself was heard in his form of prayer though not every way according to his desire for the Cup passed not from him but an Angel came and strengthened him Luke 22. 43. There are several infirmities lie upon the common and weak Christian which presse him down so sore that of himself he is both unable and unwilling to open his lips to God in a praying manner Now for that man to use such helps as he hath seen used by others that he may be able to make streight paths for his feet is not unseemly especially since he in whom wisdom dwells hath left us both Precept and Pattern so to do 5. Reas. It becomes them in all their addresses unto God to be humble and not too presumptuous in their own abilities and those often times but in conceit only whether natural or acquired Even in prayer a man may be too rash with his mouth and speak unadvisedly with his lips It
is a pity that some men will venture a fall so rashly as they do since they may safely and lawfully use stilts prescribing a form for themselves or limiting the main Ingredients of their Sermons or Petitions Is it fit to say to the Almighty What dost thou or Why is it thus serve him we must but ever with reverence and godly fear Heb. 12. 28. It becomes a Saint to pray as well as to walk circumspectly for God is in Heaven and he is on Earth And so much for the 2d question An deceat SECT IV. THE third question is An expediat granting set forms in themselves lawful yet are they expedient those set forms might be made in the time of the Churches Ignorance and to use them now may seem to set us to School again shall we always be children shall we use standing-stools now we are grown men But consider 1. That the Church hath always young coming in and old going out It hath Babes upon the Breast and of a bigger size it doth not consist all of grown men The aged in his age may want the same food the Child hath in his Child-hood for their sakes set Forms of prayer may be counted necessary 2. Consider that though thou and I and an hundred more may or can and do pray smoothly and readily and walk strongly yet thousands there are that cannot and therefore it is expedient that there be helps for them and if the Father or Master of the Family will have us to taste of the Childrens Messe let us not be surly and since there are many weak and infirm we ought to reach them how to hold their Crutches and then we may go whither our discretion will lead us If it be therefore asked Whether it be expedient in this Age of the Church to use set forms of prayer I Answer in the Affirmative my Reasons are such as these 1. Reas. It is expedient especially in publick that the poorest Saint as well as the greatest understand what they say themselves or what they hear from others How many a poor Christian cannot apprehend the nature of a common discourse without two or three times going it over before their understanding can receive the thing spoken of so as to judge or determine whether it be right or wrong Some are not able no not in their understandings to follow a ready or a smooth-tongued Preacher they know not the terms of a prayer nor the parts of a prayer they may say Amen to that that in this case would damn them and they themselves make such bawlks in their prayer that they are at a stand as concerning themselves Now by their often hearing or using a set form they are able to apprehend the Scope and the Order of the Prayer in that Form composed 2. Reas. It is expedient that prayers publick chiefly be so ordered qualified and seasoned that the generality at least may cheerfully and feelingly say Amen As there are in our Congregations diversities of heads differing in colour so there may â—…e and too frequently are diversity of judgements differing in affection He possibly prays for that that I pray against Now set forms are so composed as that the general part of Christians joyns in and to the praying of it that is therefore expedient to be done or at least to be asked that the generality of the Church wishes to obtain and fits as it were the most of those peoples hearts that at any time are met together for the good of the whole That all may say feelingly Amen Amen unto which doing a set form of prayer in these dividing times is a soveraign help and motive 3. It is expedient That in the Churches of Christ the Saints of smaller parts have such helps as may not discourage their devotion or damp their faith All the Members of the Church are not cedars there are some lesser some smaller in the Mount than others They must be dealt withal so that they be not over-driven lest they die A poor soul conscious to himself that he is not able to make his requests known in so ready a way as others grows sad and being full of doubts about his eternal condition upon the account of his insufficiency goeth with gray hairs and with sorrow to the grave He sees a full-grown-Christian skipping over Hills and leaping over Mountains and he himself not able to walk he may cry O wretched man that I am Now to such a soul as this set forms of prayer may make him see and speak of his imperfections and the self-same prayer make him confeâ—…s them and be humble for them which is a great part of perfection and assure him that though he came last to yet he shall not be the least in the Kingdome of â—…ven 4. It is expedient That strong men bear with and put their hand to help the infirmities of the weak otherwise the Church of Christ will be on earth as fishes are in the Sea the great ones will devour the lesser If the Horse in an Army be not well guided they may spoile the order of the Inâ—…ntry All things must be done to edifying And charity heareth all things 1 Cor. 13. 7. Here is a poor man cannot pray teach him to pray if it were by Book and though he learn there is still a young generation coming up that must be taught how to pray even as Iohn or Jesus taught their Disciples their Angels beholds the face of our Father which is in heaven Mat. 18. 10. Iâ—… is expedient therefore to have set forms always in the Church as helps always ready for such as are going out of the Church and such as are coming in SECT V. HAving gone thus farre into the nature of set forms of prayer we come now unto two Circumstances concerning the use of them The first shall be when this set form chiefly may be used Circumstances of time and place may alter even the nature of things and therefore the second circumstance shall be Where they ought chiefly to be used It may be lawful for me to do that now or this day which will not be lawful to morrow and I may do that with a safe conscience in one place which without sin I cannot do in another When therefore chiefly may this set form be used since it is always lawful and never in it self necessary 1. Answ. It may be used of all when all are partakers of and sufferers under the same judgement their case here in the Text all had sinned and were like to come short of the glory of God each had a hand in pulling down judgement and here they are exhorted to have and use the same words to keep away vengeance When a whole Nation a Countrey a Town and a Family feels all the same Rod certainly it is proper for them all to use the words If a Nation were under the judgement of a Dearth or Famine nay suppose a Plague for that Nation at a set time
appointed by Authority and every one in that Nation at that time to be praying or using that set form of prayer appointed in the Common Prayer viz. Almighty God which in thy wrath in the time of King David didst stay with the plague of Pestilence threescore and ten thousand and yet remembring mercy didst save the rest have pity upon us miserable sinners that now are visited with great sickness and mortality that like as then thou didst command thine Angel to cease from punishing so it may now please thee to withdraw from us this plague and grieveous sickness through Iesus Christ our Lord. Amen This I say in a general sickness to be generally used is both proper and seasonable and as God both in Ioel 2. 17. and here did behold his people with his mercy and heal their Land so might he be also reconciled to that people through the hearty pouring forth of their souls before him in the using of that set form 2. Answ. It may be used when all generally are partakers of the same present mercies or would be partakers of the benefits of future blessings When our Kingdoms peace and happiness consists next under God in His Majesties Person it 's fit for all true Christians and all Loyal Subjects at once or in an houre to be praying O Lord save the King and this being all the Land over must needs be effectual When our Oxen are strong for labour and our sheep bring forth thousands in our streets when there is no complaining in our gates then for that Kingdom at once to be praising His Name as in the Common Prayer O most merciful Father which of thy gracious goodness hast heard the devout prayers of thy Church and turned our dearth and scarcity into cheapness and plenty we give thee most humble thanks for this thy especial bounty beseeching thee to continue this thy loving-kindness unto us that our Land may yield her fruits of encrease to thy glory and our comfort through Iesus Christ our Lord. May not Heaven be delighted at this Hymne so much the more as the whole Nation in their severâ—l Assemblies uses and sends up the same praises as Israel did Exod. 15. or as Deborah did Iudg. 5. 1. 3. Answ. It may chiefly be used when men are gathered into one place to worship in one way the great God this is a fit time to pray for and with each other to say O Lord open thou our lips and our mouth shall shew forth thy praise at our first meeting is very meet and proper When we come to the great Congregation and those about us with lifted up voices call Uenite exultemus O come let us sing unto the Lord let us heartily rejoyce in the strength of our salvation it is able to lift up the heart of him that is otherwise not taken with a sence of that Gods presence in whose House he now appears and fills a Seat One live Coal cast among many dead may and will quicken many so one sinners zeal may be enflamed with the zeal of that Christian that sits next him and the practice of many in prayer may rather provoke him than a single or silent Petitioner The Angels and Church writes us one way of Thanksgiving in the heavenly Kingdom Râ—…v 4. 11. sure then the Saints may joyn in one in the Kingdom of Heaven even in the Assembly of the Elders and with one mouth since they are frail may use this one Petition before they go O God make clear our hearts within us and take not thy Holy Spirit from us and that without sin and without offence 4. Answ. It ought to be done when it is enjoyned by Supreme Authority There are some that are borne to be ruled others are born to be Rulers What Supreme Authority enjoyns if lawful is to be obeyed if possible this was the case with the Levites 2 Chron. 29. 30. the King and his Princes commanded them to use the words of David unto which they yielded all obedience God promises to give to his Church Kings for its Nursing Fathers and Queens for its Nursing Mothers They ought therefore to look to all their Family and provide food and rayment for the weak and infirm and by some means remove the ignorance of them that are unlearned if he command us to teach them to praise the Lord at such a time and that in a set form it 's our duty to obey though our parts and abilities were never so great or eminent and since he commands it let the greater serve a while the lâ—…ss and he that is old for a small season teach him that is the younger and if we that are grown in years must eat of the childrens Mess by our Fathers direction for such a one is every King let us fall to it chearfully especially since the meat is wholesome that it may be seen we are not so much wedded to our own pallate-pleasing humor but that we can eat of any wholesome dish that is set before us else how shall our moderation he known to all men SECT VI. THE second circumstance to be spoken of touching set forms of prayer is the place where they may be made That that 's lawful may be done in any place that suits to the nature of the thing done We shall not speak of this in an absolute or positive way but by way of comparison only And shall defend this conclusion That set forms of prayer are rather to be used in publick than in priâ—…ate Most of those set forms we read of in Scripture seem to make for this truth they being publick our Saviours indeed was private and used only for that time whether the Prodigals was publick or no in the Parable it is not so easie to be determined It seems to be of a mixed kind since the Servants of the House are spoken to by the Father immediately at the close of his Petition The Church therefore or if that offend the Congreation of the Elders is judged a more proper place for set forms than any other The reasons that induceth to this opinion are such as these 1. Reason Set forms are rather to be used in publick than in private for there men are and must be more close than they are or ought to be in private There are many secret sins which the conscience of man in a powerful way accuseth him of and many and great temptations befalls him which he must pray against and yet it is not expedient that either the one or the other should be known of the whole Assembly In publick we insist upon generals and confesse so that every man knows himself to be as guilty as he that makes that confession But now in private we must unbosome our selves to God and show him all our heart take shame to our selves by enlarging our selves upon the particular aggravations of our beloved sins and make known our soulest iniquities with David saying Against thee only have I sinned and done
this evil in thy sight It 's this that makes the House of David apart and their Wives apart Zach. 12. 12. to call upon the Lord for the taking away of their particular sins Now we cannot neither are we bound to let men know of all those things whereof we must and ought to accuse our selves of before God and therefore set forms wherein we usually are in generals are fitter for the publick than the private exercises of a Christian. 2. Reas. Rather are set forms to be used in publick for men cannot dispence with their infirmities without great discouragements so well in publick as they can in private It is better sometimes and fills the soul full of more true Christian joy to be heard of God alone than to be heard of God and man together God knows what they mean by their broken and half expressions and picks good sence from them out of his goodness which men would deride and scorne and smile at through their folly and wickedness Against these things they have no spirits to stand out but are discouraged and because of men they are dishear tned from serving God Now in private this would be removed and both with chearfulness and readiness make his request known knowing that God will hear him for his crying when men would condemn him for his very praying 3. Reas. Set forms are rather to be used in publick than in private for generally set forms are so composed that they pray directly for the good of the whole Church and indirectly for their own particular good and private prayer reaches directly for thy self and indirectly for the Church When thou art praying as here in the Text Receive us graciously thou art praying for all directly and begst favour for thy self as it were only at the second hand as one of that number But now in private thou art directly for thy self It satisfies the faith of a believer more when he hath directly prayed for himself than when he put himself in the croud and prayed for all he that hath spoken directly to the King for himself hath more confidence to obtain his smile than he that begged for an hundreth whereof himself was one the nature of the company may keep back that blessing which was asked for all speak therefore to the King directly for thy self and the God of Heaven grant thee thy Petition 4. Reas. Set forms are rather to be used in publick than private for they are generally composed in their length as to give sufficient edification to the bulk of the people the Minister or the Master of the Family may close before themselves or he be weary but they must have a respect both to the affections and vocations of the people and according to them order their Petitions But now in private it is otherwise thou mayst take thy leasure thou mayst with our Saviour Christ pray all night and if the string of thy affections be run out and they stand by a fresh meditation thou mayst wind them up again and so move untill thou come to the very high-noon of Assurance knowing that the Lord hath heard thy prayer and given thee the desire of thy lips which perhaps by reason of the Congregation thou canst not do in a set form SECT VII HAving thus Christian Reader run through the nature of and lawful using of Set Forms of Prayer and that plainly and yet truly we come in the last place to answer those Arguments that are brought against this practice and particularly those that are urged against the using of those set forms of prayer which we are now by Law required to use commonly called The Book of Common-Prayer When I say those Arguments I mean not every Caviâ—… which passionate or froward spirits are pleased to make against that Book but some chief and seemingly rational ' reasons that seem at first sight to be of power to hinder the using of it and yet can do it no more than Delilahs new ropes could hold Sampson Iudg. 16. 12. It is objected Object 1. That form or book of Common Prayer is not the same that formerly was established by Law especially that book that wâ—…s ratified by Edward the 6th of glorious memory but is as it were another book not confirmed by Act of Parliament and therefore as it is now composed not to be imposed upon the people Answ. 1. If there be no Law whereby this book as we now have it is not ratified nor estâ—…blished the greater sign of our obedience do we give to the Civil Magistrate and the nearer we come to Christs example whose Scholars we are who though there was no Law that the children should pay tribute yet least he should give offence submitted to the Magistrate Mat. 17. 27. Go thou and do likewise Answ. 2. If thou beest indited at the Bench for thy contempt or for thy not reading or using this Book and no sentence be given out against thee and he punished for his impudence that durst so openly accuse thee then and not before I will imagine there is no Law Knowing that at that time there are Statutes which are standing Laws and Proclamations which are mutable made on the behalf of that book and may then be produced against thee and to thy cost thou shalt know there is a Law Whatever thy judgment be I had rather in quietness believe there is a Law and so use it thâ—…n by trouble feel there is a Law and be made to use it Obj. 2. Set forms of prayer are of themselves very instrumental for the stinting of the spirit which ought not to be done and dangerous in the least degree if done 2 Thes. 5. 19. Answ. 1. It is denied was Christs Spirit stinted the third time because he had used the same words twice before Was the Spirit of God stinted in the Levites when they were commanded to use the words of David Cannot Davids Psalmes be sung with grace in our hearts nor holy Hymns with divine affections why then are we commanded so to do Col. 3. 16. We may sing and make melody in our hearts to the Lord and be so far from quenching that we shall be filled with the Spirit Eph. 5. 18 19. Answ. 2. It is affirmed They do stint the Spirit but what Spirit not of God but the spirit of man some whereof ought to be stinted There are in this Age whose mouths must be held in with Bit and Bridle There are Seditious prayers as well as Seditious Sermons which must be looked to There are suspicious prayers such as men in charity cannot say Amen to and yet such as in Justice they cannot but say So be it The Common Prayer possibly stints that spirit and let it I need say no more in a point wherein I may so easily be understood whatever they pray yet let God say I have found David my Servant with my holy oyle have I anointed him with whom my hand shall be established mine arme also shall strengthen
a man to yield to the Civil Magistrate all obedience and so soon as the godly man is stubborn so soon I may call his godliness into question for that is as iniquity and idolatry 1 Sam. 15. 23. Answ. 3. Were there fewer godly Divines did it then there does yet know if recriminations and calumniations could or should carry it to say no more the Common-prayer hath the better end of the staffe Object 16. It is to be supposed and by what hath been formerly done rationally suspected That the Common-prayer is cried up by Ministers because it helps them oftentimes to spend the time away without the trouble of preaching and certainly it will make Ministers lazy Answ. 1. You have read who it was as I suppose that was formerly and now is the Accuser of the Brethren Revel 12. 10. Answ. 2. It cannot make them lazy in the Church it being alike to read loud out of a Book and to speak high without a Book it equally spends the lungs and wearies the body Answ. 3. It is well that you would not have Ministers idle but yet remember they were Egyptians that called for work for the full tayle of Brick and yet would give no Straw that the work might the more chearfully be done and the Brick the more easily made up see Exod. 5. 16. Ministers through poverty may be oftner abroad than at home and necessity may keep them from their Study when themselves could wish they were at their Book it may be Lord not thy Servants by thy own people are in the fault It went ill with Israel and it was bad for the Levite who otherwise was to have a comfortable subsistance when he left Bethlem Iudah to sojourn where he could find a place Blame him not altogether that he waited not nor gave attendance at the Altar Iudg. 17. 6. It 's sad to see him that should use Hospitality to others taking Almes from others but this is the case with many upbraid them not therefore neither call them idle God himself will oblige no man to work in his Vineyard without a reasonable allowance having now a King in Israel and such a One as is touched with our Afflictions we hope to see the Breaches of Zion as well as the Ruines of the House of David repaired that the foul mouths of foolish men may be stopped railing against the Ministry for their laziness or idleness or looseness when necessity is the usual fore-runner of them all it was that that made the Levite suffer himself to be consecrated a Priest to a graven or molten Image but it was when there was no King in Israel Judg. 17. 6 7. Stand still and see the salvation of the Lord. Answ. 4. It is not good to be surmisers of evil We hope to see such Rulers and Governors in the Church as shall see the Ministers of the several Congregations to give and that in due season to their people what the Lord hath delivered unto them if they should forget that curse that befalls such who preâ—…ch not the Gospel SECT VIII HAving thus gone through the several Heads proposed in the beginning touching the lawful use of a set form of prayer to make some use and improvement of all Christian Reader I would have thee 1. Not to stick at a set form of prayer especially in private We ought to grow in grace and go on to perfection though set forms be lawful yet imagine not they are necessary those whose weak and infirm parts cannot carry them forth into a fluency and promptness of Language may use Crutches and so I take the generality of people aâ—… this time to be and suppose it requisite for them to use such helps but yet to stick at them is not good we must not be always children neither are we to remain babes in knowledge 2. Wherever thou prayest in a set form let it not be in a formal way Let thy heart be upright with God whilst thy lips speak unto him 3. Judge them not that pray in a set form God is the sâ—…me God still and his ears are not taken with the variety of the 〈◊〉 of a man but his eyes and his mind with the reality of 〈◊〉 thoughts of a man Obj. 17. In all the Common Prayer throughout the directiâ—… usually given to the Priest the Priest shall do this and the Priest shâ—… do that and there the Priest shall do the other thing which smells highly of Popery might not the word Minister be inserted that being the word now for the preachers of the Gospel and not Priest which was a word used of old for the Sacrificers under the Law who are abolished and now used only to express those Superstitious persons that wait at the Altar of the Church of Rome and therefore to be shunned by us who decline such practices Answ. 1. If the word Angel had been as often used in the Common Prayer as the word Priest in all probability it had been equally offensive though often used in the New Testament and signifies a Pastor Teacher or Bishop in those places which the word Minister always doth not do The word Minister is in the Original the same with Deacon and holds out both male and female a waiter at a Table or serving man as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar Latine reads Dicit Mater ejus Ministris His Mother said to the Ministers or Servants John 2. 5. so Phoebe is called a Diaconess or Minister to speak after that manner Rom. 16. 1. so in several other places 1 Tim. 4. 6. Ephes. 6. 21. Now the Office of a Deacon is to minister about almes deeds or works of charity or mercy a work which is somewhat lower than to intercede directly for the people to God which is the direct Office of the Priest or Elder for so Priest signifies coming from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Elder 1 Tim. 5. 1. Answ. 2. Though the Papists use the word Priest to signifie their Teachers it can no more induce us to be ashamed of that name than the Priests of Baal or Iupiter or of Uenus could make the sons of Aaron to disown that Title of Dignity Answ. 3. We shall find the Scripture use the name Minister to the Legal Priests and the Ministerial duties receive the names of 〈◊〉 legâ—…l Sacrifices by the Apostles of the Gospel which may hold out the lawfulness of this expression as in Ioel 2. 17. the Priests are called Ministers Let the Priests the Ministers of the Lord wâ—… between the Porch and Altar and so Ezek. 46. the same persons â—…hat are called Priests in the 20 verse are called Ministers in the 24. verse from both which I infer that the Lords Priests are Ministâ—… and the Ministers of the Lord are Priests taking Minister in the sence that the Objection would hâ—…ve it And again the Ministers under and of the Gospel are said to give sacrifices when they offer up the calves of their lips as
The substance of it which is To turn to the Lord. 2. The manner of it or how they must turn is by saying these words Say unto him In the Direction which is it self a Prayer instituted by the Prophet for them and given by the Prophet to them there is 1. A Supplication to be made by all for the removing the sins of all of what person or degree soever Take away all iniquity It was sin that first brought down judgments from God and therefore sin must first be removed by God 2. There is an Intercession of all for each other and of every one for all Every single person desires that God would be favourable to his Brother as he desires God to be merciful to himself Receive us graciously 3. There is a Covenant-condition or promise made of all That if God will receive them they will render to him praises called the calves of their lips so will we render the calves of our lips which is a giving thanks to his Name Heb. 13. 15. In this promise every one engageth for himself and each man becomes a Surety for his Brother so will we render and because optima poenitentia est nova vita they will trust no more to the work of their own hands but in God only as fatherless children have hope and from him only when they are in want expect mercy in the following words Ashur shall not save us c. We shall let pass many truths that might arise from the substance and method of this Prayer appointed to and given by this Holy Prophet for the people to collect and cull out one that makes for the clearing up of that truth to the obeying of which we are by Authority now commanded and from which we are by Turbulent spirits eagerly dehorted viz. Touching the lawful use of the Common-Prayer-Book established in England by all Legal Power since the Reformation A Book which hath been often Crucified among and between Thieves yet never could be put to death by them The Doctrine is this That Gods best Servants or his peculiar people may lawfully use Set Forms of Prayer in their approaches to him and begging blessings of him To him that reads this Text with understanding this observation needs no farther proof nor debate yet I shall not impose a belief of it upon any untill that I have 1. Shewed what the nature of a Set Form of Prayer is 2. Whether such a Form may lawfully be used 3. Whether such a Form is decent or comely for a Saint to use 4. Whether granting all this it be expedient for a Saint or for the Church now as it is constituted and increased to use such a Form 5. At what seasons this Form is chiefly to be used 6. In what place it is most expedient to use this kind of Form 7. Answer some Objections that are urged against such a Form All which if God permit we shall handle in these seven several Sections briefly and plainly SECT I. LET us in the first place see what the nature of a Set. Form of Prayer is and that may be done by this description It is a hearty calling upon God in the name of Christ in words prescribed by another or premeditated by our selves for the removing of judgements or receiving of mercies from or for our selves and others In all these points it agrees to and holds affinity with other prayers of what kind soever save in this that it calls upon God through Christ in using the word which have been either recommended to us as the Lords Prayer Luke 11. 2. Or 2. Prescribed by another and enjoyned to us as David required his Subjects the Levites to praise the Lord in a publick Assembly for the bringing home of the Ark in the words of that Psalm which he had composed for the same purpose It was the first Psalm as it appears that ever he publickly gave for the use of his people in the Temple or Sanctuary 1 Chron. 16. 4 6 7 3. Or 3. Such as hath been premeditated by us for our own use and as occasion served used of us And such was the prayer of the Prodigal Luke 15 he sits down and deliberates within himself what to say that his Father might again receive him I will arise saith he and go to my father and will say unto him Father I have sinned against Heaven and before thee and am no more worthy to be called thy son c. Ver. 18. And at his coming to the father used the same words before resolved upon Such a prayer was also almost that of our Saviours Father if it be thy Will let this Cup pass from Me which He â—…ttered three several times in His passion Mat. 26. 4. And all this is done for the more orderly helping of us in our calling upon God Now some there are that say this is not to be done That Christians in this clear Sun-shine of the Gospel are not to give themselves or limit themselves this day or this week or this year to that kind of prayer framed or composed by or for our selves or others last week or last year but hold it altogether sinful and unlawful Others there are that suppose such prayers at some times for none that ever I heard of maintain them in all points places or in all times necessary but neveâ—… unlawful to be good and helps against their speaking any thing rashly before God and unadvisedly with their lips before him who will be worshipped in spirit and in truth fearing lest they offering strange fire from the censers of their deceitful hearts might bring fire from the Almighty to consume their souls Supposing and upon good grounds that to come every day to Heaven in the same suit may make us at last to be known for good Subjects though not for great Gallants And this opinion from the Text is the substance of our observation which to confirm take these three substantial Witnesses The first where of shall be 1. Ioel a Prophet of God he commanding the people of Iudah that grievously had fallen by their iniquity to turn unto God will have a Trumpet blown in Zion Ioel 2. 1. enjoyning all to come to mourning and weeping for their sins and offences makes a Set Form of prayer for and prescribes a prayer to the Priests themselves who are especially excited and enjoyned to weep between the Porch and the Altar and are commanded to say Spare thy people O Lord and give not thy heritage to reproach c. Ioel 2. 17. The second Witness is 2. Moses a man of God Exod. 15. where after the peoples delivery from Egypts slavery and Phardohs bondage and after they had seen the Egyptians dead upon the shore not one of theâ—… being killed by them Moses and Israel sing a Psalm of Thanksgiving ver 1. If it were enquired Who made or composed that Song it must be answered Moses by Revel 15. 3. and as a set Form used by the people To
say that the Spirit came at once upon all in one way and prompted them all to one kind of words were to affirm That all the people were or had been Prophets a thing hard to be proved and harder to be believed It was certainly a set Form composed by Moses and sung in parts by all the people as in our Congregations now It was also sung by Miriam and the Women and that in Dances too which is an evident token or sign that a set Form is lawful for Miriam was a Prophetesse Uerse 20. The third Witness is 3. David a Saint of God in that forementioned place 1 Chron. 16. where after that godly King and Kingly Prophet had brought to his own House or City the Ark of God and put the Church in Order he composed a prayer to be used by the people which he put into the hands of Asaph Uerse 15. and in the close of it enjoyns by Divine instinct and Royal Prerogative the people to say Save us O God of our salvation and gather us together and deliver us from among the Heathen Uerse 36. In the mouth of these three Witnesses let this Truth be justified SECT II. HAving seen this kind of prayer briefly stated we come now to the lawfulness and reasonableness of its use In all our actions there are that would have us answer these three questions to our selves and then to proceed according as the answer is made The Questions are these 1. An liceat whether it be lawful for the substance 2. An deceat whether it be proper or becoming the party that performes it And 3. An expediat whether the thing to be done be expedient for him that goeth about to do it We shall ask these questions concerning this kind of Form It 's clear that we are bound to pray but whether in this or that gesture in this or that habit or in this or that kind is not so clear but that a set form is lawful appears by these following Arguments Argum. 1. From that competent and sufficient supply which it brings in against those general infirmities that are generally incident to the Common sort of Christians in their approaches and addresses unto God The Church of Christ was never nor is not now without them that were weak and without them that were infirme and acording to the Churches infirmity the Almighty suits his power his love his grace and bounty to babes he allows milk to men of age he affords strong meat All Christians cannot swim through the turbulent sea of their inward corruptions nor outward temptations without the help and assistance of such soul-saving bladders neither are all able to runne some must have crutches even to sustaine them in walking in those wayes that are called holy At all times the heart of man is unwilling to do good and like the wild Asses colt strives most when it is held in by the bit and bridle of good and wholsome Lawes but most desperately deceitful when it is brought before God in prayer then the best men are aptest to be distracted and the weak Christian hath his hopes of being heard almost extinguished before he be upon his knees through that inability and unfitnesse that he knows to be in himself at all times and especially in that time which makes God oftentimes go without his service and it is to be feared the poor creature without his blessing There are three common infirmities attending the common sort of Christians and a set forme of Prayer brings in and furnishes him with sutable helps against them as 1. It furnishes him with elocution against his barrennesse There are that have rational souls within them and yet in a common discourse appear as it were without reason not being able though in things within their own sphere to frame or find out words to cause their minds to be understood to the eares of him with whom they so discourse How shall they then be able to speak to the Lord or for to cause the Almighty I speak after their thoughts who is a wise God to understand what they would have of him being confused within and remaining mute without Now a set forme of Prayer puts words in their mouths layes them before his eye whereby he is able in all humility to let God know the wants of his soul at least in the lump or in grosse knowing that God is able to explain to himself the particulars of his misery and in his good time to give a happy answer to those very words which in sincerity be put up unto him 2. It furnishes him with promptnesse against his dulnesse There are many Christians even out of love with their own prayers through the often breaking and dis-joynting of their most servent Petitions because they cannot pray smoothly and readily they are apt to neglect prayer wilfully and constantly Now a set forme brings a sutable help to this malady giving them such light that promptly and readily it causes them to make their requests known to him who without a hearty asking hath not promised to give and without this help they would not have boldnesse to ase supposing that because they love not such prayers neither from themselves nor others that God loves them not when he hears them from others or themselves 3. It furnishes him with knowledge against his ignorance The members of the Church are not only at a losse in not knowing how to pray but sometimes what to pray for they are ignorant possibly of the necessity of asking the Kingdom of heaven first if they would be answered in those things that concern the Kingdom of this world Matth. 6. 33. They may forget or do not reckon of the afflictions of Ioseph they know not how to frame or methodize their prayers and because they were never learned suppose they shall never be heard so in a slothful way sitting down ceasing from duty concluding that ignorance will excuse them at the last and therefore it may excuse them at the present Now a set form teaches them distinctly how to pray for all men for Kings and what blessings they want for Ministers for all Governours for all that are in affliction when to call for the graces of the spirit how to enlarge upon sin original how and by what circumstances to aggravate sin actual all which being known may make them delight in that duty which by reason of ignorance they are afraid of lest a curse and not a blessing follow and attend their imperfect and ignorant supplications which fear is taken away by their taking with them words 2. Arg. Set forms of Prayer appear to be lawful from those general mercies which commonly and generally are craved by the Saints and members of the Church of God Sometimes upon special occasions and sudden and unexpected providences the Saints with all diligence betake themselves to Gods throne as the Lords promise to David concerning the building his house made him presently to go and
offer the calves of his lips 2 Sam. 7. 17 18. and danger of drowning made the Disciple run hastily to Christ. Yet there are ordinary seasons wherein the Church goes frequently demanding or begging mercies which are not only commonly asked but commonly granted and they are either 〈◊〉 1. Spiritual mercies As for forgivenesse of sin for having our Covenant and interest in Christ renewed to us for having our corruptions subdued in us for his Fatherly love to shine upon us and his Spirit to remain with us 1. In a way of Direction 2. In a way of Information 3. In a way of Consolation until the day of our death and dissolution 2. Temporal mercies As for our daily bread to be given daily to us to be content with whatsoever portion doth befall us that he might ever blesse the fruits of the earth unto us that he would blesse the work hath been practised by us and the calling he hath chosen for us Coming daily unto God for those mercies that we daily want there must be a reason given why God should at the thrice coming grow weary of our prayers or loath our petitions purely upon the account of his hearing them twice before or I shall believe that coming daily for those mercies I may dayly begge them in the same expressions since it is the holinesse of the heart and not the nimblenesse of the tongue that makes prayers accepted in the Court of Heaven or made welcome before the face of God 3. Argum. Set forms of Prayer seeme to be lawful from the common practice of the most eminent persons that in all ages have been acquainted with the mind of God Who can know Gods mind better than those who were his friends Who can know Gods thoughts better than he that came out of his bosome Ioh. 1. 18. We shall find in the Institution and Gubernation of Churches set forms enjoyned and practised by God and his people 1. Under the Law by the Priests of God at the appointment of God the Father Numb 6. 22. Where God giving Lawes for the inbeing of that National Church which he was then instituting viz of the Jewes Thus saith God Aaron and his sons shall blesse the people on this wise The Lord blesse thee and keep thee the Lord make his face to shine upon thee and be gracious to thee the Lord lift up his countenance upon thee and give thee peace a most exact pattern and form of prayer which the High Priest must use in the audience of the Congregation wherewith and in which words they are constantly to blesse or pray for the people whence ariseth the custom of Ministers under the Goipel to blesse the people in the like form of words before the dismissing of the Assembly he that reads this and observes it may call it a Common Prayer made by God to be commonly used by the High Priest in his service and worship 2. It hath been practised and enjoyned by the Saints of God under and after the Law at the permission allowance of God as 1. By him whose heâ—… was most like to Gods own heart even David of whose prayers and Psalms we read so often concerning his sending them to the chief Musician to him that excelleth that they might be sung in the Temple which to all the people yea to the prieâ—…s themselves was set formes of Prayers and we know that even God pleased to communicate himself in the Sanctuarie and Temple in which they were sung in extraordinarie wayes and manners to the people particularly 2 Chron. 5. 13. 4. Where the Priests singing the burthen of the 136. Psalm The glory of the Lord â—…lled the house of the Lord so that the Priests could not stand to minister before him 2. By him whose life was lengthened out by God even Hezekiah Like him there was no King in Israel before neither was there any after him having a lease of his life granted him at his praying After his coming to the throne of the Kingdom he immediately went about the settlement of the Church which at that time was in great desolation through the impiety of King Ahaz and having cleansed the Temple and the offerings which the King commanded should be made for a reconciliation with God for all the people and having appointed the Levites to stand in the house of the Lord with their Psaâ—…eries and Harps he and his Princes by his royal Prerogative and their Counsels commanded the Levites â—…uch power have Magistrates in Church affairs to sing praise to the Lord with the words of David and of Asaph the Seeâ—… not leaving them to their own abâ—…lities nor parts and as obedient subjects to their Soveraigns command they sang with joy and gladnesse bowing down their heads and worshipped 2 Chron. 29. 30. And indeed in all lawful things what pleaseth the King ought to please all the people the words of David and of Asaph was without question a set form to the people and to the Priests likewise who might have abilities and parts of their own to furnish them with matter for praising the Lord after their own mind and pleasure but Hezekiah and the Princes commanded otherwise and these held it their duty to give obedience After the destruction of the Temple and after the Babylonish captivity at the building of the second Temple we shall finde by Zerubbabel that dear Saint of God the use of set forms Ezra 3. 11. But 3. Set forms are enjoyned by God the Son in the time of the Gospel Luke 11. 2. in which place the Apostles urging and desiring our Saviour according to the practiâ—… of Iohn to his Disciples to teach them to pray that they might not be behind Iohns followers in serving who were so farre before them in a master our Saviour though he had not given them the Holy Ghost yet charges them when they pray to say Our Father c. which we are no more to doubt of its being done by them or said of them than we are to doubt of their baptizing in the Name of the Father Son and Holy Ghost though â—…ead of neither Surely Christ knew the mind of his Father to the full even in this point of a Set Form since the fulness of the God-head dwelt bodily in him Col. 2. 9. And indeed by them who are set against Set Forms this Set Form of our Saviours is set aside sure upon no other account since it is Scripture but because it is a Set Form Proud Souls who by a counterfeit humility before God would thus affront the Son of God by casting out this savory Prayer as unsavory salt because it is a Set Form as if their own extemporary ejaculations were better worth hearing than that that is composed by Christ and recommended to his Church upon deliberate meditation But verily verily for all their arrogancy wherever the Gospel shall be preached throughout the whole World that prayer that he hath made shall be used for a memorial of
him the enemy shall not exact upon him nor the son of wickedness afflict him And I will beat down his foes before his face and plague them that hate him But my faithfulness and my mercy shall be with him and in my Name shall his horne be exalted I will set his hand in the Sea and his right hand in the Rivers He shall cry unto me Thou art my Father my God and the Rock of my salvation Also I will make him my first-borne higher than the Kings of the Earth my mercy will I keep for him for evermore and my Covenant shall stand fast with him His seed also will I make to endure for ever and his throne as the days of heaven Psal. 89. 20. Let him that heareth and let him that readeth say Amen Answ. 3. This would take the practice of publick praying from the Church for the prayer of the Minister seems and doth according to this Argument stint the spirit in the people that heares Inasmuch as they are not left to their liberty but limited to his expressions which is equally a stinting of the spirit in the people as the Common Prayer is a stinting of the spirit in him and by consequence would take away the ever received Custom of praying publickly for the Churches of God Answ. 4. We that are strong ought to bear the infirmities of the weak and for a while pray for them and with them have patience it 's but a very little while for when you are in the Pulpit you have liberty only remember that of Solomon Who so walketh uprightly shall be saved but he that is perverse in his ways shall fall at once Prov. 28. 18. Object 3. Your Common Prayer begets a tediousness or creates a weariness upon the people through the great number of the Prayers that are to be read and such exercises are to be made delightful and not tyresome or tedious Answ. 1. Though there be many prayers in that Book yet they are but short prayers And how much difference is there between hearing twenty prayers in one hour if so many were read and hearing one prayer an hour long the one sure is as apt to breed weariness as the other Answ. 2. As for the number of the prayers that are in that Book it is to be surmised that they are so far from tyreing that they refresh the spirits of men short prayers seeming to say as the Levites Father-in-law Comfort thine heart with a morsel of bread and afterward go your way Judg. 19. 5. Answ. 3. A great measure of that weariness may be wholly prevented by the Ministers discretion To say no more remember that Gospel-precept Be not weary in well-doing and if thou be yet I counsel thee never to complain provoke rather to love and to good works Object 4. Set forms of prayer especially as they are said in the Common Prayer seem to breed a very great confusion in the Congregation so many speaking at once from one end of the Church to the other the one as it were hindering the others devotion Answ. 1. For all to speak at one time if all did speak breeds no confusion for they speak all one and the self-same thing Were there a diversity of words or gestures there might be a disorder but here all concurs to the speaking of that thâ—…t all know will be spoken of Answ. 2. This Objection takes away the high and holy Ordinance of Singing from all the Christâ—…n Congregations of the World for there all speak out aloud and in no Ordinance doth the Church on Earth come rearer to the Church in Heaven than in this and yet there is no confusion but all things are done in decency and in order But this is nothing the singing of Psâ—…lmes having been as greâ—…t offence to some of them that make this Objection as the Common Prayer it self ever gave Object 5. There seems to be many vaine idle and it is to be feared sinful repetitions in your Common Prayer as Lord have mercy upon us Christ have mercy upon us and Glory be to the Father c. which gives cause to suspect the lawfulness of its use Answ. 1. How often would you have it done and at what number would you stand according as the Lords Prayer which is often used in our set Forms of Prayer was by you thrust out of your Houses and as farre as you were able out of our Churches so in all probability would you use Glory be to the Father But Lord have mercy upon us Christ have mercy upon us we have left undone those things that we ought to have done Answ. 2. The oftner they be said they are the likelier to be heard Our Saviours asking thrice for one thing did show the vehemency of his mind to receive the mercie he was then asking To him that knocks shall be opened and the oftner we knock we show the eagerness of our desire That Widow in the Parable Luke 18. 3. came with a blunt request Avenge me of mine Adversary a Petition without much Rhetorick to set it forth yet her continual crying made the unjust Judge at last to Answer her suit And shall not God Answer his own elect that call day and night unto him Answ. 3. If this be granted we shall lose out of the book of God one whole and entire Psalm viz. Psalm 136. for in 26 verses 26 times For his mercy endureth for ever is repeated It was well that those men were not by when the Psalmist composed that Psalm doubtless they would have been earnest to have stinted the spirit and have informed him where he had done amiss Paul was something out of the way for in writing of the first ten verses of 1 Cor. 1. he hath the Name of Iesus nine times repeated but we have not so learned Christ for if with the heart men cry often though with the same words they are like to speed as well as he that alters his expressions as he changeth other Object 6. There are several Oaths and that grievous ones too that you speak as it were blasphemously uttering in your prayers that that breaks Commandments especially in your Letany where you swear By thy Agony and bloody sweat By thy Cross and Passion By thy precious Death and Burial c. Answ. 1. It is to be wondered how the Apostle Paul hath the confidence to say Heb. 10. 39. that he is not of the number of them that draw back into perdition but of them that believe â—…o the saving of the soul since in the very next Chapters he according to this goes smoothly on in swearing a great many times together For thus he sayes By faith we understand that the worlds were framed by the Word of God By Faith Abel offered up a more excellent sacrifice than Cain By Faith Enoch was translated and so fifteen times over Reader if this Objection were prosecuted as to take either that prayer away or cancel this Chapter out of the Canon
â—â—NEM QVOTIDIANVM Or a short DISCOURSE Tending To prove the Legality Decency and Expediency of Set Forms of Prayer in the Churches of CHRIST With a particular Defence of the Book of Common Prayer OF THE CHURCH of ENGLAND Wherein most of those Arguments urged against its Publick use are recited and briefly refuted Being the summe and substance of two SERMONS preached at Leighton Beaâ—dezort in Com. Bedford By William Annand M. A. Minister of the said place Eccles. 5. 2. Be not rash with thy mouth and let not thine heart be hasty to â—â—ter any thing before God Psal. 116. 10. I beleeved therefore have I spoken Deus meus refugium meum liberator mei suggere quid de te cogiten 〈…〉 bus te sermoibus invocem da quibus operibus tibi placeam scio na 〈…〉 unum quo tu placaris aliud quod non spernis utique 〈◊〉 Spir 〈…〉 bâ—â—ltus sacrificium acceptas cor contritum humiliatum Aug. 〈…〉 LONDON Printed for the Author and are to be sold at the Crane in Sain 〈…〉 Church-yard 1661. TO THE Most Noble and Right Honourable PATRIOTS THE Lords Knights and Gentlemen Justices of the Peace for the County of BEDFORD Right Honourable REceiving a command from your Honours met together at your Quarter-Sessions House in Bedford Octob. 2. for the publick reading of the Liturgy of the Church of England which hath been and still is looked upon by some as the troubler of our Zion and grand Malefactor of our Israel being sentenced before tryed as Popish and Antichristian Antichristian because Ancient and Popish because Orthodox I was bound in conscience by that duty that I owe to God and to his Church to blow away that dust and to wash away that silth which by maliâ—…ious and discontented persons had been cast upon that Book whereby it was noysome to the eyes of the weak and ignorant before I could own it as any way conducing to the edification of the Church which must have been granted by my publick using of it Enabling myself to graple with and in some sort to resist thâ—… brutish force I must so call it since it is irrational and which I foresaw I should be assaulted with in yielding obedience to your Honours commands in this particular gave a being to these few lines which at this time with all humility I present unto you hoping that you will give protection to this tender plant not yet ten dayes old siâ—…ce your Order was the sole and only cause of its production I come to your Honours Court as a Court of equity not doubting but that Common Iâ—…aw would do me Justice but hoping that your graver Judgements will give a quick hearing to this suit since it is so clear and I be dismissed without long attending if at your Bench it pâ—…ss for the Desendant I shall not be troubled though in a corner passionate men commence a suit against me Worthy Sirs there are two evil Spirits walking at this time through the Land hâ—…unting both our private houses and our publick Temples disturbing both our Church and State the one is of looseness and prophaneness the other is of giddiness and perverseness which must be conjured and that suddenly assaulted and that undauntedly both from our hâ—…bitations of Justice and Mountâ—…ins of Holiness Be not afraid of their faces nor dismayed at their looks Ezek. 2. 6. may be a fit Memorandum both for our Princes and for our Levites both for your Honours Benches and our Pulpits our Dread Soveraign hath sharpned the Axe for the one and you great Sirs must lay it at the root of the Tree You cannot but remember that it must be the fear of God in 〈◊〉 Land that must turn our Spears into Shares and our Swords into Pruning-hooks Your Honours are Justices of the Peace and your practice is to keep the Kings peace let not Warre be proclamed against heaven let there be free Trade ever kept with that Kingdom and we need not fear what our enemies can do against us One Frederick a Duke of Saxony as I have read proclaming Warre against the Archbishop of Magneburgh appointed one to go to his Court to inform him of the nature of the Archbishops preparations for an Invasion and finding that the Bishop made only God his Associate gave over his design with this advice to the World Alius insaniat ut bellum inferat ei qui confidit se Deum desensorem habiturum You have Right Honourable a happy opportunity both joyntly and severally to stop that Inundation of prophaneness which seems to overflow the strongest Bulwarks and Banks that can be made or cast up against it by a severe putting in execution those Laws that for that kind are made and provided As for that other spirit Noble Sirs we may divide it into two sorts It causes some out of petulancy and frowardness to oppose the best Laws except such as are made by themselves or for themselves or by those who are of the same judgement with themselves they are fiery and excentrical in their motion through the overflowings of their gall they speak bitter words even against Dignities they bring railing accusation like fiery Comets they predict some signal fatality to that Countrey wherein they are and some future judgement to that place over which they hang They are such that though favour be shown them they will deal perversely Clemency so vitious and cholerick are their constitutions like honey will but increase their distemper These Sirs must be observed and such mad spirits must be bound or charmed or extirpated out of the bounds of a Christian Common-wealth From the Bench the States Law must be read with all Authority to them and put in execution with a moderate severity upon them From the Pulpits they must hear with all boldness the necessity that lies upon them to obey principalities and powers lest they be delivered over unto Satan that they may learn not to blaspheme and forget to curse either God or the KING Your Honours may be very instrumental for making us to lead a quiet and peaceable life in all godliness and honesty by making Application of that Doctrine Ezra 7. 26. Whosoever will not do the Law of thy God and the Law of the King let judgement be speedily executed upon him whether it be unto Death or to Banishment or to Confiscation of goods or Imprisonment There are others Right Honourable who purely out of ignorance are drawn from their obedience and are as it were made giddy staggering through the Doctrine instilled into them by those above-mentioned who out of a well-minded zeale though not well-grounded follow that light that such hold out and by a holy fear and care to avoid sinning boggle at the just demands of Supreme Authority disputing rather for the time with their own consciences than at any time against His Majesties Injunctions desiring to know how to keep their consciences void of offence not only
that that by its â—…ight it judges to be sinful and so conducing to the taking away of that peace that for the present it enjoyes with God There are four things some whereof go before or follow after this conscience for the which it is the duty and hath been the practice of all Saints to rid themselves of this kind of conscience I am not speaking of it as touching sin of which all are to be very tender but of this doubting conscience that they may be resolved what to do 1. Ignorance 1 Cor. 8. 7. In which place the ignorance of the party is the cause of his sinning And Rom. 14. 14. the Apostles knowledge satisfies him of the truth of that whereof he that is ignorant yet remaineth doubtful for according to the greatness or smallness of the light that is in the soul so much the less or so much the more he questions concerning the lawfulness of that of which he is then disputing of The Apostle through the greatness of his knowledge is perswaded that of it self nothing is unclean Another is more ignorant and eating in the time of doubting hath his conscience defiled There follows it 2. Unquietness He that hath this tender conscience who are called the weak in the faith Rom. 14. 1. leads an unquiet restless and troublesome life vexing themselves as it were about questions he is often troubled perplexed and grieved in beholding others especially doing that though lawful enough which in his mind not sufficiently enlightned he ap proveth not Rom. 14. 15. his Christian course would be morejoyful to him were it otherwise There follows it 3. Censoriousness He falls often into the act of a Judge condemning him for that doing whereof yet he himself doth but only doubt he hath not yet resolved that it is unlawful yet â—…e supposes that none should act untill he determine the case he is judging him that eateth any thing for he himself holds nothing lawful but herbs and he to whom every thing is lawful holds that he sins that eateth herbs Rom. 14. 3. It is not well for any to judge my liberty yet some that have this conscience will do it 1 Cor. 10. 29. There follows it 4. Sinful confidence this frequently is a companion of it Seeing a knowing Christian acting upon knowing principles he not yet in himself satisfied presumes upon the others knowledge and so brings guilt upon himself 1 Cor. 8. 10. I have instanced all along in things of indifferency of which sort I take the Common Prayer to be for as in Scripture we have no particular Law against several things now done so neither is there in Scripture any warrant for their doing they being left to mens own arbitrement and the Magistrates Authority Thirdly Let us see his duty that is weak in the faith or hath this tender conscience for in the Objection as well as in Scripture they signifie one and the same thing It is his duty 1. Diligently to enquire after and earnestly study to obtain a certain knowledge and true apprehension of the nature of things It was their ignorance of the nature of things sacrificed to Idols that made them question the lawfulness of their eating and so caused them to sin 1 Cor. 8. 7. Knowledge lights a Candle as it were in the soul and clearly shows him what things are It shows him what is necessary and that first for itself or for another thing what is indifferent and what is expedient what is lawful what is useful and by knowing the differences of these he may live more contentedly in himself and more joyfully among the Members of the Church 2. It 's his duty to cleave to that side and performe that act that from Scripture and Reason he hath a more clear discovery of in the choice and election of things if a Dilemma be made by his own soul whether it be lawful to do this suppose the using or reading of the Common Prayer now see where Scripture is more clear and the light of it is most manifest and according to that act as in the case in hand seeing the Scripture enjoynes men to be subject to Princes and Governors not only for wrath but for conscience sake Rom. 13. 5. so that it is no indifferent thing to obey Magistrates but a tye that God hath laid upon us under the pain of his displeasure and that we are to submit to every Ordinance of man and he that resisteth them resisteth an Ordinance of God Rom. 13. 2. We cannot rebell against Authority and have good consciences Now if this Magistrate enjoyning this set form of prayer trouble thee before thou oughtst to disobey thou oughtst to get clear truth to defend thy self in thy opposition or then thou sinn'st highly For thou opposest the clear known manifest and open Will of God upon a pretence that thou fearest to break another Law of God which thou canst not at all produce We clearly see and thy conscience seeeth open and plaiu Laws broke and thou canst not show one Law of God that is broken by the observing of those Laws made by the Magistrate but several plain Laws of God are broken by thy not obeying This is to do a real evil even sin against God and thy conscience lest thou do that which only in thy apprehension thou thinkst may be evil and yet canst not show how Practice therefore that that in the Scripture is clear for let no manifest Law be slighted for to keep a Law from being contemned that thou knowst not neither canst thou show In being commanded this thou art enjoyned to nothing that in the least contradicts the Word of God or that the Word of God is against and before thou canst clear thy self of rebellion which is as the sin of witchcraft and stubbornness which is as iniquity and idolatry 1 Sam. 15. 23. thou must produce those Texts that speak against this service or then those Texts will condemn thee that command thee to obey our Lord the King It is not enough to say they are not commanded for so is no Minister to reade a Chapter before he preach but to show where it is forbidden Thus much Reader may suffice We shall proceed further to answer the Objection Answ. 3. Many of those tender consciences have a prejudice against the truth and will not learn but be troubled at that Doctrine that teacheth them to know the nature of things and to defend or speak of the Common Prayer is to them an eye-sore where were they as tender of conscience as they would pretend to be seeing lawful Authority commands they would endeavor by all means to learn to come to the understanding of it rather than spend their breath in grumbling against it Answ. 4. We see most of those men live and walk as other men and when their practice is seen in the world they may be even listed among Publicans and Sinners The Pharisees made a conscience of putting the money into the
in the Text and alms-deeds are called Sacrifices Heb. 13. 15. Now he that offers up those Gospel Sacrifices for the people unto God may without offence be called a Gospel-Priest which distinction alone solves the Objection It is to be acknowledged that in a proper sence it cannot be applyed to Gospel-Teachers they offering but improper or Metaphorical Sacrifices and therefore allusively only are they called Priests yet noâ—… unlawfully as Christ is called the High Priâ—…st Heb. 4. 14. To conclude pressing a duty upon the Gospel-Minister I should not be ashamed to urge him that Text That the Priests lips should keep knowledge Mal. 2. 7. and hold it not unlawful to say that he is the man that in the words is called Priest Answ. 4. Though it be a phrase not common in this Kingdom to usâ—… the word Priest for a Gospel Minister yet in some other Reformed Kingdoms as in Sweden I have certainly heard that there the common and ordinary appellation for their Pastors is The Priest a term with them no more disgraceful nor unlawful than Minister or Teacher is with us Answ. 5. All Christians that appear before God may be and are in Scripture called Priests 1 Pet. 2. 9. and Rev. 1. 6. the word Priest is not in a 〈◊〉 but in a principal way given to Ministers in respect that by their Office they approach nearer to God to offer up Sacrifices for the people As all the Israelites in general were Priests to God Exod. 19. 6. which yet hindred not the sons of Aaron to be called in a principal way by reason of their more immediate approach to God And though the word may be cast upon us by some in scorne yet if they be Christians they are Priests it shall one day no more be to our shame than it shall be a shame for our Saviour that he was called by Pilate King of the Iews which indeed he was though still we are called â—…o but in an allusive way and Elder Priest or Presbyter all being one being the more Ancient word significâ—…nt enough holding forth our approaches unto God in a more particular or singular way for offering for the people our fore-fathers were pleased to retain the word even in this Book Obj. 18. For all this we cannot be brought from the apprehending that there is in your Common Prayer-Beok some appearance of evil for men answering the Minister and the women speaking in the Church holds out to our thoughts an evil and we ought therefore to abstain from it or hold our pâ—…ace Ans. 1. I suppose it was never heard that any were in the least troubled for not answering the Minister in the Congregation and therefore in my judgement you may 〈◊〉 please but be sure that you be doing God service it 〈◊〉 â—…erous to be either idle or scorning or sleeping or stuâ—… in â—…s Vineyard Ans. 2. In confession of our sins there ought to be a particular application to our hearts the better to raise them to a quick consideration of Gods Justice which produceth repentance in the humbled and confessing souls which is the cause of the Responses or answers of the Congregation As for women they are forbidden to teach or propound questions in the Church but not to make prayers or supplications either with or for others Ans. 3. Whereas you say you will abstain from it consider that besides the danger you are in for not joyning with Gods people in publick you also lose the knowledge and possibly the comforts you may receive from the Word of God which is read with it be well resolved and know it is a sin for thee to slight as it were the Word of God which is a real and apparent evil because at that time there is joyned with it that that only appears to be evil Ans. 4. Holy Taylour in his Saints Progress will have his Saint to avoid in any indifferent thing all appearance of evil and scandal with these limitations As 1. So they be not in things simply necessary to life in such things we must not forbear though others be offended if one should take offence at our eating bread we must not care since our life is preserved by it And indeed the Pharisees were more blamed for being offended at the Disciples eating or plucking the ears of corn than the Disciples were for giving that offence yet we may forbear this or that wine and this or that flesh out of respect to a weâ—…k Brother these things not being necessary for our life since the world is a plentiful board at which we nend not tye our selves to one dish 2. The like in things simply necessary for our calling A thing of indifferency may not put me out of the way I must hold my calling whatever befall To throw preaching off for a Surplice which is but indifferent since there is no colour appointed by the Lord nor his Disciples will prove one day a greater sin than some now imagin that it is It were better to stay with their flock and preach the Word constantly in season and out of season than to run from them for that which is to be worne only at a certainseason and if it be thought Popish because the Papists use it the Creed may be thouâ—… Anti-christian since they say it and black Idolatrous since 〈◊〉 3. If we 〈◊〉 â—…at is if the things be left to our poâ—… â—…sing but if higher powers restrain our use of liberty we must in that case obey lawful Authority whoever be offended It 's better to offend man than God and what shall we ever do if we avoid all things wherein some conceive an appearance of evil 4. We are not alwayes to avoid things wherein some conceive an appearance â—…vil but for a time 〈◊〉 such ignorance be removed If their weaâ—… 〈◊〉 â—…urn to wilfulness and they will not be taught as the Objecâ—… holds out some such thing we must peremptorily stand to our liberty so did the Apostle Gal. 〈◊〉 3. For â—…estifie again to every man that is circumcised Christ â—…hall profit you nothing though for a time he did circumcise through the Jews weakness And Tit. 3. 10. A man that is an Herâ—…k after the first and second admonition reject Thus with my prayers that they who make these Objections may come to the knowledge of the truth and yield obedience to those whom God hath set over them I shall close this Section 4. Beg earnestly of Almighty God to give us all one heart in the publick using of one form There are that separate from us and our practice in affection as well as in judgement and discouse for the divisions of Ruben there were Iudg. 5. 15. great thoughts of heart when thou goest to God bear the division of England in thy heart 5. I would have thee for thy own contentment and the Churches peace at all times and especially this time to put a difference between that that 's not approved and that that 's not commanded There are many things that are done in the Churchâ—… tâ—…at are noâ—… commanded to the Church as Marrying Burying c. and there ough nothing to be done in opposition of the same as unlâ—…wful None opposed Davids musick in no Age was it spoken agaâ—…st yeâ—… to no Age commanded If any thing be done or commanded to be done thaâ—… 〈◊〉 noâ—…â—…pproved or forbidden there obey God rather than man Remember the three children Dan. 3. 18. but say not so untill certainly there is a graven Image set up I mean untill that be enjoyned which Gods Law hath forbidden as the case with them was 6. That thou wouldst be eaâ—…nest at â—…he â—…rone of grace thâ—… God would bless from heâ—…ven both the Church and Staâ—…e of all 〈◊〉 Natioâ—… 〈◊〉 〈◊〉 of Spâ—… 〈◊〉 the bond of 〈◊〉 under the goverâ—… 〈◊〉 one King whilst â—…hou 〈◊〉 this form of Prayer by Law appâ—…d to 〈◊〉 〈◊〉 and desire him to keep ouâ—… Châ—…ch 〈◊〉 divisiâ—… and for ever these Kingdoms from 〈◊〉 say So shâ—…ll it bâ—… and let us that Gloria Trinâ—…i Glory be tâ—… the Fatheâ—… FINIS