Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	form_n	public_a	set_a	3,224	5	10.4233	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37416	A defensive vindication of the publike liturgy, established ceremonies, and setled patrimony of the Church of England against such as (putting themselves to an ill occupation) have unjustly impeached or oppugned them / by a peaceable sonne of the same church, no way addicted to novelty or innovation.	Peaceable sonne of the same church.	1641 (1641)	Wing D823; ESTC R17218	23,627	39

A DEFENSIVE VINDICATION OF THE Publike Liturgy Established Ceremonies And setled Patrimony OF THE CHURCH OF ENGLAND Against Such as putting themselves to an ill occupation have unjustly impeached or oppugned them By A peaceable Sonne of the same Church no way addicted to Novelty or innovation If any man lust to be contentious we have no such custome neither the Churches of God 1 Cor. 11.16 Quarein praecisione vultis magnificare nomen domini quare duos populos ex uno vultis facere Why will you in a scismaticall precisencs magnifie the Name of God Why will you make two divided nations or people of one London Printed by J.R. for R.W. and are to be sold at the signe of the Kings-Armes in Pauls Church-yard 1641. I FOr the publike Liturgy of our Church which is the first thing I undertake to defend some there be that except against it because it is a set a The best stratageme that Satan hath who knoweth his kingdome to be no way more shaken then by the publique devoute prayers of Gods Church is by traducing the form and manner of them to bring them into contempt and so to shake the force of all mens devotion towards them from this forge hath proceeded a strange conceit that to serve God with any set form of Common prayer is superstitious Hooker lib. 5. eccles polit § 26. prescribed Liturgy but these men who mislike that any set form of Prayers should be imposed in the publike Service of God may do well to consider that God himself not onely allowed but prescribed set forms of Prayer to the Priests of the old Law teaching them with what form of words they should blesse his people Numb 6.23 and deprecate his Judgements Ioel 2.17 Hosea 14.2 that our blessed Saviour in the new Testament prescribed a form of prayer to his Apostles as St. Iohn the Baptist his immediate fore-runner had formerly done to his disciples Luke 11.2 that the prayer which Moses pronounced at the removall and resting of the Ark was a set form of Prayer Numb 10.35 36. that all the Psalms of David are prayers or praises of God in set forms and words answering the length and number of Musick notes that Saint Paul often used the same set form of prayer without variation Rom. 1.7 1 Cor. 1.3 2 Cor. 1.2 Gal. 1.3 Ephes 1.2 and it is vain to think that a set form of prayer should not be as pleasing and acceptable unto God as that which is varyed or that God should be so delighted with varying of words and phrases that when we have the same suits and requests to make unto him dayly Yet we must alter our words and manner of asking otherwise he will be displeased with our prayers Surely our Saviour was of another minde who best knew the minde of his heavenly Father for though he had a better gift in praying than any man in the world and could have varyed his words better than any other yet when he had the same suit to make unto his father he used the same words divers times saying once again and yet a third time Father if it be possible let this Cup passe from me Matth. 26.44 But say these men we cannot pray with the spirit and use a set Form of Prayer why not There are but two acts of the spirit about prayer the one of direction to direct us how to pray the other of assistance to assist us in praying and I hope those that use prescribed set Forms of Prayer do pray by the direction of the spirit as well as those that use conceived extemporary prayers nay we are bound to beleeve that the Spirit of God was rather with the b Carolus Magnus I am sure was of this belief who would permit no pravers to be used but those which were allowed by the Church orationes quae abecc●sla probitae no● s●nt re●iciantur Microlog de ●c●●es observ c●● 5 conc Carthag 3. which decreed Can 23. quascu●que sibi preces a'iquis deseribit non iis ●tatur nisip●ius eas cum iastruct●oribus cont●l●rit that what prayers soever a man framed for himself he should first acquaint those that were wise and learned with them before be presumed to use them and the reason is given in the twelfth Canon of the Mil●vita● C●●●ell N● forte aliquid c●ntra fidem v●l pe●●gno ●●●ia● vel per minus stud●um sit com●ositum Least by a sudden ext●mporall effusion of prayer without good advice and medication some expressions might slip from him either thorough ignorance or careless●nesse which were not conson●●● to the faith of Christs Church no no● b●s●emin● the ●●fall M●iesty of Almighty God Church to direct her how to conceive frame and pen set Forms of Prayer for the behoof of all her children than with those who preferre their sudden undigested prayers before the excellently conceived and well digested Prayers or Collects of the Church And for the second why may not the Spirit of God assist us in praying by set Forms of of Prayer as well as in reading set Chapters and Lessons or in singing set Psalms Dic Quinti hunc colorem Others there be who allowing set Forms of Prayer yet will by no means allow of ours but therein they shew themselves to be of a different judgement from the glorious Martyrs and other holy Divines of our Church who did highly approve of our Communion-book c As it was then s●t forth by King Edw 6. and were ready to maintain against all opposers that it was in no thing repugnant but in all things agreeable to the Word of God Archbishop Cranmer d Acts and Mon. fol. 1571. offered so he might have the assistance of Peter Martyr and a few others to make it evident and to prove against all gain-sayers that were of a contrary opinion That all things in our Communion-Book were agreeable to the Word of God correspondent to that which Christ and his Apostles delivered and the Primitive Church observed e Librum sacrorum quantum potui per interpretem cognovi nec quicquam in illis deprchendi quod non sit ex verbo d●id sumptum aut saltem ci ●on adversetur commode acceptum Bu● inter scrip Auglic p. 456. Martin Bucer being intreated to give his judgement of our Service-Book resolved upon mature deliberation that there was nothing therein contained which was not taken out of the Word of God or at least consonant to Gods Word being rightly understood and not misinterpreted Bishop Ridley in a Letter of his to Dr. Grindall who was afterward Archbishop of Canterbury writeth thus of the Service-book The Church of England of late saith he hath the whole Service all common and publike Prayers ordained to be said and heard in the Congregation framed and fashioned to the true veins of holy Scripture And when he understood from Dr. Grindall who was then beyond Sea how Mr. Knox took many cavelling exceptions at our Liturgy to the