disliked and such onely to be offered up to God as by extemporary gift are conceived and uttered And that the Minister should use no set form of prayer but as they are moved by Gods spirit I answer It is a foul errour so to think For as there be necessary things to be prayed for of all men and alwayes and those are the most things which we are to pray to the Lord for so there may be a prescript form of prayer made concerning all such things which being so what letteth that in the reading of such forms either of confessing of sinnes request or thanksgiving what letteth I say that the hearers hearts may not profitably go on with the same both to humble to quicken and to comfort For is the reading it self unpure when the Minister in his own behalf and the peoples uttereth them to God I speak not ye see of the matter of prayer but of reading it for if the matter be erroneus and naught the pronounceing of it maketh it not good any more then the reading doth and if it be good and pure being uttered or pronounced the reading cannot hurt it or make it evill And as the Church in the Scripture did and doth sing Psalmes upon a book to God and yet though it utter a prescript form of words I hope none will say that it is a sin to do so the heart being prepared In like manner to follow a prescript form of words in praying is no sinne and therefore ought not to be offensive to any c. And further they may know that in all Churches and the best reformed there is a prescript form of prayer used and therefore they who are of mind that it ought not to be must seperate themselves from all Churches Also if a set form of prayer were unlawful then neither were the Lords prayer which is a form of prayer prescribed by our Saviour himself to be used And so he proceeds to perswade all good Christians to lay aside contention and endlesse and needlesse questions about this matter and with well order'd hearts and minds to attend unto and apply to themselves the prayers which either before Sermon or after Sermon are uttered or the other which through the whole action of Gods worship are read in their hearing c. So much Mr. Rogers Now this book of the seven Treatises hath been since epitomized by Mr. Egerton and entituled the practice of Christianitie which hath an Epistle of Doctor Gouge before it in a high commendation of it Now at the conclusion of that he hath added Certain Advertisements concerning prayer in which his or both their judgements in this subject are declared accordingly viz. That it is lawfull and in some cases expedient to use a set form of prayer Question saith he is made by many of the lawfulnesse or at least of the expediencie of praying by the help of a book or of using a prescript and set form of prayer It is to be considered that there be divers degrees and measures of gifts both naturall as of grace besides some have been by custome more trained and exercised in this holy dutie then others c. which difference I have observed not onely in private Christians but also in some most reverend faithfull and worthy Ministers Some using both in their publick Ministerie and in their private families a stinted prayer and set form of words with little alteration at all except some extraordinarie occasion have happened and yet both sorts so furnished with pietie and learning as I could hardly prefer the one before the other (a) Liberty in solitary prayers Moreover whereas in respect of the place and company there be three sorts of prayer publick in the Church private in the family and secret by a man self greatest liberty may be taken in secret and solitarie prayer because we are sure that if there be a believeing humble upright heart God will not upbraid any man for his method order words or utterance Yet in private prayer we may not take so great a libertie Lesse liberty in private prayer c. and some well-affected have been somewhat faultie and offensive in this behalfe weak and tender Christians such as commonly are in a family are not so capable of that kind of prayer which is called conceived or extemporate varying every time in words and phrases manner and order though the matter and substance be the same Least liberty in publick prayer But especially care must be had in the publick congregation that nothing be done in praying preaching or Administration of Sacraments but that which is decent and orderly because there many eyes do see us and many ears do hear us and therefore it is expedient for the most part to keep a constant form both of matter and words and yet without servile tying our selves to words and syllables but using herein such libertie and freedome as may stand with comelinesse c. And so he proceeds thus to direct men that though a Book may be used in private prayer yet that it is much better to get their prayer by heart commending the use of the Lords Prayer and the varietie of other formes of godly prayers in print penned by forreigne Divines as our own countreymen as Mr. Bradford that blessed Martyr Master Deering Mr. Hieron and divers others yet living whose printed prayers are nothing inferiour to the former And so because there ever have been and still are many Babes in the Church of God which have need of milk c. and some of bad memories and heavie spirits c. he frames divers formes of prayers to be used for Morning and Evening in case of sicknesse for the Lords day c. Thus much very excellently Mr. Egerton approved by Doctor Gouge Mr. Arthur Hildersham Preacher at Ashbie-delazouch in Leicester-shire upon the 51 Psalme p. 63. saith thus I dare not deny but a weak Christian may use the help of a good Prayer-book better to pray on a book then not to pray at all Certainly 't is a spirit of errour that hath taught the world otherwise First our blessed Saviour prescribed to his Disciples a Forme of prayer not only to be to them and his whole Church a rule and sampler according to which all our prayers should be framed as appears when he saith Matth. 6.9 After this manner pray ye but even for them to say tying themselves to the very words of it as appeareth Luke 11.2 when ye pray say our Father c. By which answer of our Saviour to his Disciples it may also appear that John taught his disciples to pray by giving them forms of prayer to say yea even in secret prayer Matth. 6.6 2. All the best reformed Churches do now and ever have used even in publick Liturgies prescript forms of prayer and have judged them of great use and necessitie for the edification of the Church And surely this argument is not to be contemned by any
14. why may not the spirit of a private Minister in these ordinary gifts be limited by the vote and consent of the whole Ministery Secondly see the ill consequences of it It must be appliable against singing of Psalmes in the spirit which Saint Paul puts together with prayer I will pray with the spirit and I will sing with the spirit 1 Cor. 14.5 divers of the Psalmes are prayers now if the set form of words in them be not an obstruction to the making a spiritual melody in your hearts to the Lord why shall it be a stop to the overflowings and enlargements of the heart and spirit in prayer Again it must be of the like force against preaching in rhe spirit that if it be premeditated or the Sermon be before composed it cannot be in the demonstration of the spirit and power nor have any efficacious operation in the hearers which is both against our daily experience and Solomons Commendation of the Preacher meaning it may be himself Eccles 12. because he was wise he gave good heed and sought out fit words and set them in order even words of truth If the spirit was not obstructed in the pens of the Evangelists writing their Gospels or with the Apostles in their several Epistles then notwithstanding both were done with labour and studdy why should our labour accordingly in the word and doctrine by the pen or premeditation exclude it now and if a set form doth not stint the spirit either in singing preaching or writing of holy things why must it be so injurious onely to the spirit of prayer 3. But thirdly if a set form be the stinting of the spirit it must be either in the speaker or hearer 1. Not in the speaker for his spirit may be the more at liberty to spirituall fervent enlargements when there is no obstruction or diversion by the work of the Invention in inditing of matter and words the unaptnesse and unreadinesse unto which in many hath so disturbed them and caused them to wander into such immethodicall impertinet wayes that they have been far from the spirit of prayer 2. Not in the hearers for then it must ever be so stinted for whether the speaker useth sudden or premeditated expressions which they cannot judge of the hearers are alike bound to mind what proceeds from his lips so that if the spirit be stinted with them in the latter it is as much in the former For as the judgment is the freer to say Amen by the fore-knowledge and approbation of the prayer so the spirit and affections are at an equall freedom also so that this objection is of no value I shall onely put this to consideration whether that mans heart may be accounted most spiritual which can be daily enlarged and his affections lifted up in the use of the same words or which cannot without the help of a variety like those weak stomacks or distempered in their health that cannot relish one dish twice but must at each meale have the inventions of men imployed to give them various nay in danger of losing their stomack if they hear of them before they come suddenly before them Now in this I would not be understood to discourage any persons in exercising themselves this way and striving to perfection in this gift which I do much commend only as those that learn to swim have help at first of some supporters but afterward come to swim without them Children at first have their Copies their paper ruled their hands held but in time do it of themselves and so there is an expectation that you that are of ability should grow in knowledge and utterance this way but for the weaker sort is it not better they should use a staffe then slip and are not the Major part of this kind like men with weak sights needing the help of Spectacles To whom by denying them a set Form are we not injurious accordingly Though those we call weak may possibly by their fervency and ardency of affection be said of as Saint Paul of himself when I am weak then am I strong and Gods strength perfected in their weaknesse The prevalency of a prayer being not in the elegancy and loftinesse of the stile but in the sighes and groanes and inward workings of the heart like that of Nehemiah and Hanna though their voice were not heard In a word an Vniformity in the publick prayers of the Church to be observed in each congregation would tend much to the unity of hearts and spirits among us which Saint Paul commends as the more excellent way and the end of coveting all gifts whatsoever viz. a Composure of a Form for the publick service of God by the joynt assistance of the most learned and pious from which the most eminent gifted person might not depart more then the inferiour I speak not of prayer before Sermon and after when each may take their liberty though therein the Dutch and French Church are strict also but of some consent in the manner of Administration of Baptisme the communion and other offices in the publick that might be owned by us all in Common as the form of the Church of England which as it hath been a means to continue a unity in other reformed Churches at this day so I believe would be a means for the reducing it with us even a setled peace both in Church and State which ought to be the prayer and principall endeavour of every good Christian So much for the declaring and confirming the Primates Judgment of the use of a set form of prayer in the publick Now unto his for the more easie reception of it I shall here adde the votes of some whom the contrary minded at least the most pious of them will not gainsay I shall not mention the judgement and practice of the worthy Ministers and Martyrs in Queen Maries dayes some of whom were put to death for approving and using the form which was then extant being one of the (a) Ralph Allerton John Rough. Articles put in against them Of these it will be said they walked according to the light then given them I shall therefore trouble the Reader onely with a few testimonies of godly and eminent men who lived within our own memory some of them reckoned among the Non-conformists or old Puritanes yet in this particular fully concurring with the Primate Mr. Richard Rogers Preacher at Walbersfield in Essex whom I well remember and have often seen his constant attendance at the publick prayers of the Church In his pious book entituled the seven Treatises In that Chapt. of publick prayers He thus beginneth If that mind be in us with the which we have been taught to come to all holy exercises and so to be prepared for them who doubteth but that we may receive much help by them yea and the better a man is the more he shall profit by them c. Some have thought all set forms of prayer are to be
sober Christian as appeareth by the Apostles speech 1 Cor. 11.16 If any man seem to be contentious we have no such custome neither the Churches of God So doth he again presse the example and practice of all the Churches of the Saints 1 Cor. 14.33 3. This is no stinting nor hinderance to the spirit of Prayer in any of Gods people no more then the singing of praise to the Lord in the words of David is now and was in Hezekiahs time 2 Chron. 29.30 or the joining in heart with the words that another uttereth in conceived prayer Thus far Mr. Hildersham Doctor Preston who used a set Form of Prayer before Sermon in that Sermon of his preached before King James Text John 1.16 Of his fulnesse we have all received c. p. 22. saith thus That a set form is lawfull much need not be said the very newnesse of the contrary opinion is enough to shew the vanitie and falshood of it It is contrary to the approved judgement of approved Councells learned Fathers and the continual practice of the Church He instanceth in Tertullians time and Origen Saint Basil Ambrose Constantine the Great prescribed a set form of prayer to his souldiers and Calvine in his 83. Epist to the Protectour of England saith that he doth greatly allow a set form of Ecclesiastical prayer which the Minister shall be bound to observe But as I said before of the lawfulnesse of it there is no Question Object How slight is that which is objected against the lawfulnesse of it to wit That the spirit is stinted when we are fetterd with words appointed I answer The freedome of the spirit stands not so much in the extent of words as in the intention of zeal wherein they are uttered And if a set form be lawfull then must a set form needs excell which is dictated by Christ himself and is therefore more frequently to be used and with all reverence both in mind and gesture nor doth this want the practice and approbation of the Antientest instancing in Saint Cyprian and Saint Augustine c. And for a further confirmation see the same affirmed by him again in his book called the Saints daily exercise set forth and approved by Doctor Sibbs who himself used a set Form of Prayer before Sermon Mr. Davenport p. 80. viz. Another case saith he is Whether we may use a set Forme of Prayer Answ I need not say much to you for I think there is none here that doubts but that a set Form of Prayer may be used you know Christ prescribed a Form you know there were certain Psalmes that were prayers that were used constantly and therefore no doubt but a set Form may be used and in the Church at all times both in Primitive times and all along to the beginning of the Reformed times to Luther and Calvins time still in all times the Church had set Forms they used and I know no objection is of weight One main objection is this That in stinted prayer the spirit is streitned c. To this he gives a threefold answer 1. They that object it do the same thing daily in the congregation whose spirits are limited and stinted by being hearers of him that prayes 2. 'T is no generall tye but at other times in private they may be as free as they will 3. The spirit or affections are not tyed or restrained hy a set form there may be largenesse of the heart though there be a limit of words This is the summe of the answer which the Reader may have more at large there And thus I have given ye the judgement of these four eminent men in their time approved by three other equall with themselves all fully concurring with the Primate in this particular which cannot but prevail much with such as have been or are otherwise minded at this day I adde no more presuming that those that will despise these will set light by any other and so much for this subject concerning a set Form of Prayer Now there are two other things which upon this occasion might not be unseasonable to speak a word of according to the Primates judgement also viz. Of the length or brevity in prayer and of the Gesture at it in both which many of this age have gone astray 1. For the length In the publick all good discretion teacheth ordinarily not to be very large for we speak not now of extraordinary duties in publick Fasts because in a congregation all the Auditours are not of the like strength Some according to that distinction of John 1. Ep. 2.13 14. may be Fathers some young men but others Children fitter for milke then strong meat that a long continuance at prayer may as ill suit with them as putting of a new garment to an old or new wine into old bottles Jacobs speech in answer to his Brother Esau when he would have had him driven on his pace with him Gen. 33.13 I will saith he lead on softly according as the Cattle with young which are with me and the children which are tender shall be able to endure lest if I should over-drive them one day the flock should die may have its Morall application to the prudence of a Pastor this way 'T is very dangerous to cause a fulnesse in the worship of God that for prayer men should be apt to say as those in the Prophet for the Sabbath when will it be done Solomons caveat Eccles 5.2 against rash and hasty utterings and multiplying of words in the house of God and his Councell upon it Let thy words be few are observable much may be spoken in a little and 't is true in this as other matters vis unita fortior There is an excellent Epistle of Saint Augustines concerning this subject Epist 121. Probae viduae that saith he is not a commendation that he was long at prayer there may be much speech but little praying multa loquutio non multa precatio while the affection is lifted up like the hands of Moses so long the party prayes when that is heavie the Act of prayer ceaseth sometimes saith he the work of prayer is rather done gemitibus quà m sermonibus fletu quà m afflatu with sighes then words teares then lips The time when our Saviour is observed to have used a prolixity was in the private then whole nights in prayer and the whole day till even but not in the publick respecting it may be the causes before mentioned So much for the length of it Secondly for the gesture Certainly the most comely is kneeling after the example of David Psal 100. Ezra cap. 9.5 Daniel cap. 6.10 and the pattern of our Saviour Luc. 22.41 he kneeled down and prayed c. whose example Saint Stephen followed Acts 7.6 and Saint Paul Acts 20.36 For this cause I bow my knees unto the Father c. Eph. 3.14 The humility of the soul is principall but that of the body must not be omitted both being bought with
works retracts that which might seem to Cross this title about the Popes dividing the new world to the Portugals and Spaniards And tempers that which he had said that Christ himselfe whose Vicar the Pope is had no temporal Kingdome and lastly asserts more roundly contrary to his former opinion viz. That the Church may deprive infidels of their Dominion which they have over the Faithfull yea albeit they do not endeavour to turn away the Faithful from the Faith Howsoever she doth not alwayes so because she wanteth strength or doth not judge it expedient but questionlesse if those same Princes do goe about to turn away their people from the faith they may and ought to be deprived of their Dominions I shall not need to call to rememberance here what Faith or infidelity is at this day in the Roman Language when Paul the Fift teacheth the Catholickes that they cannot take the Oath of Fidelity salva fide Catholica with safety of the Catholick Faith which shewes that if the Pope may deprive infidels of their Dominions how much more such as are Christians being thereby more under the verge of his Authority concerning the Popes ruling over the Kings of the Earth this may suffice The Angel which in the begining of this Chapter proclaimeth the fall of Babylon saith that all Nations have drunke of the wine of the wrath of her Fornication and the Kings of the earth have committed Fornication with her In the Greek the Text is so but might as well for the force of the Words and better for the circumstances be rendred of the wine of the heat of her Fornication And so Chapter 14.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This seems to be a Declaration of the liquor contained in the golden Cup which she hath in her hand full of Abominations and unclean Fornications And in this Chapter Verse 23. See also Chapter 14.10 by thy Sorceries were all Nations deceived by all which is meant that with hot intoxicating love drenches she had besotted the Kings of the Earth to be enamored of her How to declare this of Heathen Rome I cannot well tell unless it were that by benefits favours and shew of honor Kings and Provinces were alured to bear the Romane yoak and conform themselves to Rome but for Papal Rome the matter is more easie for under the pretence of religious Holiness and Spiritual profit the blessing of Almighty God and of the blessed Apostle Saint Peter and Saint Paul Christs Vicar and Saint Peters successor the Keyes of Heaven fulness of Power And the Apostolical Sees Exemptions Dispensaons Pardons Faculties Indulgences Jubilees inlarging of souls out of Purgatory she hath brought all sorts to her love and lure Princes and great men finding how needful her favour is for dispensing with some disadvantagious Oaths or incestuous marriages or a soldering some crackt title to some signory have been in Emulation and jealousie one with another about her love and contented their subjects should flatter her and be seduced by her so as at length she hath brought them to believe at least to make profession that they believe She cannot deceive them though she would never so fain Volens Nolens errare non potest If this cup of Inchantment were not were it likely were it possible that she should perswade Christians to be content not to hear Christs Voice speaking in his Word not to receive the Holy Sacrament of his body and blood whole and intire though he so gave it and the Church for many Ages so kept it Not to pray with understanding in a known tongue not to take the ten Commandements as God pronounced and wrote them twice with his owne finger but as she hath rased and deformed them Not to say Amen to the Lords Prayer in the company with other Christians because she would not allow it were it not for this cup of Errour could she have ever perswaded that she can dissolve the bonds of fealty betwixt Subject and Prince depose and denounce Kings and warrant their Subjects to kill them and had she not first with this cup of Sorcery transformed men into beasts could she have found any that would have adventured to execute these her ungodly and wicked designs Here by the way let me tell you of an old Babylonian trick by which especially the Westerne Babylon hath conveyed this cup of Errour into the hands of all Nations We read in the first of Daniel that Nebuchadnezzar commanded the Master of his Eunuches That he should bring certain of the Kings seed and of the Princes Children in whom was no blemish and of able witts to teach them the Learning and Tongue of the Chaldeans Thus were Daniel and his fellowes used and had other nameâ— and education given them that they might forget their own though Gods special Grace in them went beyond the pollicy of Babylon Such and worse hath been and is the practice of new Babylon in drawing younger Brothers of great houses and good wits to Rome and Romish Colledges and Seminaries some of their names changed makeing them their chiefe instruments of State to mould and frame their own Families and Countreyes to the Romane Doctrine and Obedience Those of the Council of the Samaritanes that resisted the building of the Temple render the reason of their careful advertising the King of his interest Ezra 4 viz. that because they were salted with the salt of the Palace it was not meet for them to see the Kings damage how should not they that have had their Education at the new Babylons Charges but in gratitude further her affaires and draw all they may to her Obedience and Devotion And thus much concerning Babylons Cup. It followeth after in process of our Lords speech upbraiding her that she glorifies her selfe and lives in wantonness and pride and saith I sit as a Queen and shall not be a widow nor see any sorrow c. It would require a long time to recite the Provâ—rbs and by words only which have been cast up and down concerning the wantonness and uncleanness of Rome since she came to be the seat of the Popes Court and how she hath drawn to her self and spent the wealth of all Nations in this matter I will spare rather your Ears and this place then my own pains for the Boast of sitting as a Queen consider her maximes viz. The Church of Rome is the Mistress and Teacher of all Churches without spot or wrinckle and it is necessarie to salvation to every humane Creature to be under the Bishop of Rome that no man may judge him nor say unto him Domine cur ita facias If any man have a desire to see the vaunts of Rome in this kind let him be pleased to view the image of the Man of sin exalting himself in the Temple of God as it is drawn by Master Fox in the end of the former Tome of his Acts and Monuments Ecclesiastical out of the Popes own Decrees and
his judgement were opposite to the Doctrine of the Church of England First the Primate complains of the wrong done by the Papists in charging us with denying any power to be left by Christ to the Priests or Ministers of the Church to forgive sins being the formal words which our Church requireth to be used in the Ordination of a Minister and there states the question between them us That in the general it was ever the doctrine of our Church that the principal office of our Ministery is excercised in the forgivenesse of sins as the means and end of it The Question is of the manner of the execution and the Bounds of it which the Pope and his Clergy have enlarged beyond all measure of truth and reason We say that to forgive sinnes properly directly and absolutely is Gods propriety onely Esay 43.25 Psal 32.5 produced by our Saviour Matth. 9. to prove his Deity which is accordingly averred by all antiquity But the Papists attribute as much to the Bishop of Rome affirming (a) In summo Pontifice esse plenitudinem â—mnium gratiarum quia ipse solus confert plenam indulgentiam omnium peccatorum computet sibi quod de primo principe Domino dicimus quia de plenitudine ejus nos omnes accepimus de Regim Principum lib. 3. cap. 10. inter opuscula Thomae num 20. activè proximè efficit gratiam justificationis ut flatus extinguit ignem dissipat nebulas sic absolutio sacerdotis peccata c. Bell. de Sacram. libro 2. cap. 1. de poenitent libro 3. cap. 2. Attritio virtute clavium fit contritio Rom. Correctores Gloss Gratiani de poenitent dist 1. principio c. That in him there is a fulnesse of all graces and he gives a full indulgence of all sins that to him agrees that which we give to our Lord that of his fulnesse all we have received and not much lesse to the meanest Priest viz. That his absolution is such a Sacramental Act that it confers grace actively and immediately and effects the grace of Justification that as the wind doth extinguish the fire and dispell Clouds so doth his absolution sins and by it Attrition becomes Contrition We do not take upon us any such soveraignty as if it were in our power to proclaim warre or conclude peace between God and man at our discretion We remember we are but Embassadors and must not go beyond our commission and instructions We do not take upon us thus to be Lords over Gods heritage as if we had the absolute power of the Keyes This were Popery indeed No we only acknowledge a Ministerial limited one as Stewards to dispense things according to the Will of our Masters and do assent unto the observation which Cyrill Saint Basil Ambrose Augustine make upon these words of Ordination of the Apostle Receive the Holy Ghost whose sins ye forgive shall be forgiven viz. That this is not their work properly but the work of the Holy Ghost who remitteth by them for as St. Cyril saith (a) Cui enim praevaricatores legis à peccato liberare licet nisi legis ipsius autori in Joh. lib. 12. cap. 56. who can free transgressors of the Law but the Authour of the Law it self (b) Daturus erat D minus hominibus Spiritum Sanctum ab ipso Spiritu Sancto fidelibus suis dimitti peccata volebat intelligi nam quid es homo nisi ager sanandus vis mihi esse medicus mecum quaere medicum Homil. 23. Ex. 50. The Lord saith St. Augustine was to give unto men the Holy Ghost and he would have it to be understood that by the Holy Ghost himselfe sins should be forgiven to the faithfull what art thou O man but a sick man thou hast need to be healed wilt thou be a Physitian to me seek the Physitian togegether with me (c) Ecce per Spiritum Sanctum peccata donantur homines ministerium suum exhibent non jus alicujus potestatis exercent de Sp. Sanct. lib. 3. cap. 10. Saint Ambrose Lo by the Holy Ghost sins are forgiven men bring but their Ministerie to it they exercise not the Authoritie of any power in it Now having acquitted our Church of Poperie in retaining these words in Ordination the Primate proceeds in shewing the Ministers exercise of his function in this particular viz. Forgivenesse of sins in these four things 1. Prayer 2. Censures of the Church 3. Sacraments 4. The word preached 1. Prayer Jam. 5.14 15. If any be sick let him send for the Elders of the Church let them pray over him and if he have committed sins they shall be forgiven him and so shewes it to have been the judgement and practice of the Fathers and the ancientest of the Schoolmen that the power of the Keyes in this particular is much exercised in our being petitioners to God for the persons remission not excluding the prayers of the whole Church in assisting them with theirs for which cause in publick offences S. Augustine exhorts men to shew their repentance accordingly that the Church might pray with the Minister for them for the more sure imparting of the benefit of absolution And that before Thomas Aquinas time the form of absolution was by prayer for the partie that a learned man in his time found fault with that indicative form newly introduced Then the form being not I absolve thee but absolutionem remissionem tribuat tibi omnipotens Deus the Almighty God give unto thee absolution and remission c. unto which the antient Ritualls of the Roman Church as the Greeke according to that of Damascenes form yet retained doth agree and 't is the Primates observation that the ancient Fathers never used any Indicative form but alwaies prayer-wise as ye have heard according to which were the ancient Liturgies of the Latine and Greek Churches howsoever the Popish Priests now stand so much upon it that they place the very essence and efficacie of that their Sacrament in it in the first person and not in the third Indeed our Church to shew it stood not upon forms did in its Liturgie observe each 1. In the absolution after the general Confession it is only declarative At the communion 't is in the form of a prayer at the visitation of the sick 't is both Declarative Optative and Indicative 2. In the Censures of the Church there is an exercise of this part of our function which we maintain against the Montanists Novatians who deny any ministeriall power of reconciling of such penitents as had committed heynous sins and receiving them to the Communion of the faithfull which is contrary to that of Saint Paul as 't is generally expounded by antiquity Gal. 6.1 If any man be overtaken in a fault i. e. in a scandalous one you who are spiritual restore i. e. upon his repentance such a one in the spirit of meeknesse as in the particular of the Incestuous Corinthian
taught his And the Reconciling of the Evangelists is easie viz. It was our Saviours mind that it should be both a rule for all other and said for a prayer also and that which is a rule for others must needs be in the highest degree so it selfe A Standerd for any measure dry or liquid may be used for that measure too and so 't is no contradiction that the Lords prayer should be as the measure for other prayers and said for a prayer also And that it was so understood by the Fathers in the Primitive times I shall onely represent unto you some of the words of Saint Cyprian in his Sermon upon it who lived about 250. years after our Saviour and died a Martyr He exhorts the people not to omit the use of the Lords prayer with their other prayers in which he hath some such speeches as these surely thou art more likely to obtein thy request cum qui habitat intus in pectore ipse sit in voce when he that is in thy heart is also in thy tongue How can God but hear thee when thou comest in the words of his Sonne takes up the prayer sanctified by his sacred mouth If thou hast no other prayer use this if thou hast others use this also and urge God daily in his own language and with the words of his beloved Son Like him that catched up Alexander in his Armes to appease his Father Phillips anger so saith he take up Christ in thy Armes make him thy spokes-man by taking up his own words that is with right understanding and affection By these and the like expressions in that Father may be seen what was the judgement and practice of the Primitive times in relation to the use of that form of the Lords prayer which the Divines of (a) Sicuti quoque tota vetusta Ecclesia id sâ—mper extra controversiam habuit viz. Precaetionem hanc Christi non esse tantum rectè precandi normam sed insuper quâ—que ritè precandi formam Synops Theol. disp 36. Sect. 33. Leyden do averre clearly that without controversy the whole ancient Church did alwayes observe it not as a Rule only but a Form of prayer 'T is one extremity to make an absolute necessity of the using it alwayes and an other extremity not to use it at all Our Church that in each service at least once owned it as the principall and parent of the rest was free from any vain repetition So much for the first thing observable in our Saviours giving a form to his disciples which is a warrantable president for the Church to do the like for her Members 2. Our Saviour gave himselfe a form of words Matth. 26.44 he went away the third time and prayed saying the same words it was at three severall times and with some distance between each and which is more observable it was at his Passion In afflictions we are most apt for various expressions yet even then he that was the Wisdome of the Father and excelled in language the tongues of men and Angels and could have abounded in the variety of Elegancy yet varied not the phrase but kept the same words surely it was for our example and to teach us that prayer consists not in words but in the earnestnesse of affection let no man except against the use of the same prayer twice Our Saviour used it thrice and as the Apostle saith he was heard in what he prayed and 't is the observation of the (a) Imò Christum in cruce pendens deprecationis forma á Davide tanquam typo antea observata usus est Matth. 27.46 Ibid. above-named that our Saviour observed a set form of prayer upon the Crosse used before by David Psal 22.1 as in the Type My God my God why hast thou forsaken me as those words Into thy hands I commend my Spirit are out of Psal 31.5 3. He doth not only prescribe a form of words in prayer but in the Sacraments 1. Baptisme Mat. 28. Go and Baptise them in the name of the Father of the Son and of the holy Ghost Which Form of words the ancient Church ever observed without any variation as containing with the Element of water the matter and form of Baptisme and in the Lords Supper the three Evangelists give us his very words used by him in the Consecration of it and is commended to the Church of Corinth by Saint Paul who received it from the Lord also and surely are to be accordingly used by us 4. 'T is observable how he himself observed the set Formes used by the Jews at the Passover both in prayer and praises see Beza on Matth. 26.20 and Ainsworth on Exodus 12. granting it and that the wod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 16. ult should be rendred having sung the Hymnes or Psalms which they say were a set portion of Psalmes of praises which the Jewes call their great Hallelujah from the 113. Psalm to the 118. as also divers others of our learned Writers conceive Paulus Burgensis Scaliger Drusius c. And can that of the Apostle Col. 3.16 exhorting to praise the Lord with Psalms and hymns and spiritual songs imply any other then a set form of words according to our custome yet retained in singing of Psalms in the congregation And may not that of our Saviour Mat. 18. Where two or three of you shall agree together touching any thing they shall aske c. imply that a prayer composed by the consent and unanimous agreement of the Church to be the more prevalent put all these together and are they not a Cloud of Witnesses at least to confirm and support the weaker sort in knowledge and utterance who though of sincere hearts yet cannot suddenly poure forth their desires in fitting expressions worthy as they conceive the eares of Almighty God but must make use of the pennes and formes of others or of what they have premeditated and framed to themselves surely in these if their hearts be as they may be raised to a due height of holy affection God accepts of them The necessary requisites to a prayer are such as these That the person be acceptable that the matter be good that it be done in the right manner i. e. with understanding with affection and that rightly ordered and qualified and the end rightly terminated with a submission to Gods will for the time and measure with the like which I cannot now insist upon But I never heard of any Divine that hath wrot of it to have put in this for one viz. That it must be suddenly poured out without premeditation of matter form or method Object The common Objection is this that a set form is a limiting or a stinting of the spirit in prayer which ought not to be Answ 1 First this is but an unwritten Tradition for if the spirit of a single Prophet in extraordinary gifts must be limited in a subjection to the greater number of the Prophets 1 Cor.