14.35 39. Luk. 22.41 42. and the holy Angels in Gods presence where no imperfection 〈◊〉 (p) Rev. 5.9 12. 7.12 with the authority of a full Jury of men inspired whose practice gave a verdict for it Thus Moses (q) Num. 6.23 Exod. 15.1 21. 2 Chro. 5.13.26 6.41 42 â—â— 38.9 10 Pal. 136. Deut. 20.3 26.3 5. 1 Cor. â—â— 26. Rev. 15.3 with many nay all others in that set formes of blessing and praysing God was used by the whole Church nay sung and said in Heaven for so we shaâ—â— finde that of Rev. 15. to be composed out of Exod. 15. Psa 14.17 Jer. 10.6 7. 4. Formes of prayer aâ— commanded and a pattern given not onely to direct anâ— regulate our prayers by as is in Matthew After this mannâ— pray (r) Mat. 6.9 but enjoyned in maâ— materiae forma verborum the words themselves thâ—â— St. Luke (Å¿) Luk. 11.2 When you pray sâ—â—â— Our Father that is say theâ— very words And this madâ—â— St. John as Divines concenâ— from Luke 11.1 teach 〈◊〉 Disciples a forme for publiqâ—â— and constant use both for oâ—der edification and the prevention of many other abuse and inconveniences For thâ—â— spirit of prayer lieth not in thâ—â— length nor strength of words but in the devotion of the heart and that I am sure must needs be most vigorous when there is nothing to disturbe it By which reason the understanding having before digested the matter and setled it selfe may better goe along with the affections in a premeditated or set forme then it can in an extemporary prayer of anothers making Because we must first throughly and conscientiously weigh his expressions before we can concenter our devotions in Amen which is a short recapitulation of them and the duty of every Christian (t) 1 Chro. 16.36 Deut. 27.15 1 Cor. 14.16 But besides this advantage they are â—â—sefull for the helpe of the ignorant the preservation of the unity of faith and charity and to hedge and fence in the true Church from all fantasticall extravagant mixtures thâ—â— froth or crudity of some menâ— braines and sometimes diametricall oppositions of the Ministers prayers in their severall Congregations according to their engagement of opinions or affections which may disturbe and distract the best setled devotion (v) Exod. 30 35. Deut. 26.5 Psal 96. 1 Cor. 14.40 Ecd. 5.2 even turning our prayers into sinne Psal 109.7 Nor is this a limiting of the Spirit more then an ordinary voluntary varied prayer of a private man in publique devotions but a maintaining of our liberty for we may pray with the Spirit in both since it is nothing but the Spirits praying the act of the inward man concurring with the expressions of another For if it were otherwise then those that pretend to pray by the same extraordinary transmission of the Spirit would not one crosse and contradict another in their petitions in that it is a Spirit of Love and Vnity not of division but must be able at â—east to shew us some convincing evidence to declare which of them have the true Spirit by some extraordinary gifts 〈◊〉 those of speaking divers â—ongues or prophesying ex tempore without the use of study of Arts whereas in the native and proper sence of praying with the Spirit all may agree 〈◊〉 wee consider it in its first â—ctuall motions or its teaching us the matter and manner oâ— our prayers as well as thâ— dictating the words Foâ— the power of prayer consisâ—â— chiefly in the extension of thâ— Spirit not in the language oâ— the tongue the intensnesse oâ— our zeale not the fulnesse oâ— our expressions though in thaâ— we ought to contrive them inâ—â— the most contracted and pathâ—tick way we can Eccl. 5. for thâ— quicker the Bow is drawn thâ— sharper it shoots when staâ—ding bent to the height slacâ—â— its force Which made ouâ— Saviour Christ choose his shoâ—â— forme Matth. 26.37 44. 〈◊〉 often repeated out of Psal 2â— and other holy men premedâ—tate what they were to offeâ—â— Iob 9.14 Otherwaies Davâ—â— would not have said Pondâ—â— my words O Lord had hee not first weighed them himselfe Now if it be granted that it formes may be lawfull as â—hat knowing man will deny it but that premeditation of the matter not words is more usefull I deny it upon the former grounds And with the Apostles advise shall not in this trust to any private spirit or at least not preferre it to that more publique one of the Church in her Provinciall Nationall and generall Councels she being both first and most concerned in the promises of Divine assistance who hath ever composed short and powerfull prayers most ponducing to Gods glory and the stirring up of the affections for publique use with thâ— reservation of a power to vaâ—â— them as occasion should invitâ—â— still making the spirits of thâ— Prophets subject to the Propheâ— (w) 1 Cor. 14 32. in this and all things elsâ— that concerne the due ordering of the publique Administrations that the quit-rentâ— we pay into Gods Exchequer in acknowledgement of our fealties and subjection may not be in coyne embased but currant and bearing the stamp of authority Thus in the Law where the Priest was to offer for the sinnes of the people his Sacrifice was prescribed though they as single persons were to measure their offering to their abilities but then in proportion though it were meane and poore it was to be pure and of the best they could bring for Sacrifice to Gods Altar Nor is this a â—eater restraining of the Ministers spirit then a prescribing the matter and heads upon which he is to frame his petitions making him onely the Dictionary to sit them with words unlesse you conceive â—â— is the musicke of the eare as well as that of the heart God delights in whereas indeed the fruits and effects of the Spirit are Essentials not Ceremonials the body of devotion not the dresse and cloathing And therefore I could wish in all things of publique worship some Sinewes and Nerves to hold all the members of Christ in a firme union some symbols of publique communion that all irreverences impertinences and impieties might be banished oâ— solemne and publique meâ—tings and our Church likâ— Jerusalem all one in it selfe (x) Psa 122.3 The whole Congregation one man serving God wiâ—â— reverence and feare truth the inward man and an humble decency without For God stand in the Congregatioâ— it will sure be fit for us 1. To come 2. To bow down 3. To kneele before the Lord maker (y) Pal. 95. and use all other expressioâ— that may declare and exâ—devotion Psal 134.3 87 30 132 7. Luke 22.41 Dan. 5.10 Ezra 8 5 9 5. Neâ— 6 5. Lam. 3.4 But for thâ—â— referre to what I have exâ—â—essed upon the title of Adoâ—tion And upon these grounds 〈◊〉 Church hath ever thought â—â—mes of prayer most useâ—â—ll and necessary for Gods â—ouse of prayer where there â—ould be a daily
Sacrifice â—â—ffered (a) Heb. 13. even the calves 〈◊〉 our lips (b) Ose 14.2 though not of â—ur stall which hath been of â—â—â—te so much neglected as I â—â—onceive by reason of their â—â—suse and the suspension of â—â—ose injunctions that have in â—â—rmer times obliged to it so 〈◊〉 I cannot but wish if our â—ommon Prayer booke may â—ot be againe restored when â—urged from those supposed â—â—rrors some tender consciâ—nces have been offended at that yet all formes may 〈◊〉 be abolished since it may easily shewed that the Churâ—â— neither under the Law 〈◊〉 Gospell if in a setled and prâ—â—perous condition ever want a set Liturgy for the reguâ—â—tion of her publique devoâ—â—ons and that the want of amongst us hath at least oâ— scured if not extinguished much of that Piety for whâ—â— this Nation was so blessed it became the envy of all thers and I hope God of great and abundant mercy wâ—â— put it into the hearts and resâ—lutions of those that have just power and calling for to cause the Besaleels of oâ—â— times those men that 〈◊〉 hath endued with most wâ—â—â— dome and cunning for the buâ—â—ding of his Church to hew â—â—d prepare some stones and â—â—ake them fit for his Ierusalem â—â—at every unskilfull workman â—ay not bring his rough and â—â—ncast thoughts and be hamâ—â—ering and seeking for matter â—hen they should with it knit 〈◊〉 into the building but have ready moulded and squared â—â—y the most ancient and best â—â—tternes even of the purest â—nd Primitive times as ours â—as formerly modeld both 〈◊〉 use and ornament like â—â—e polished corners of the â—â—emple wherein it was their â—â—udence as well as Piety to â—â—mpose their solemne Serâ—â—ce of such parts as might â—ost advance Religion inâ—â—me the affections and comâ—â—y with the Ages infirmities and conditions of men bâ—â—â— reading some parts of thâ—â— Scriptures with interposing 〈◊〉 Prayers Psalmes Hymneâ— and Spirituall Songs that thâ—â— thoughts might be thereby thâ—â— more elevated and Gods praâ—â—ses manifested Praises for benefits Prayeâ— for present and future want with an interweaving thoâ—â— duties that the returnes of thâ—â— Spirit might be the more intense and fervent The infâ—â—riour powers of the souâ— which cannot long continâ—â— without paine in any one pâ—â—sture kept up and the uâ—derstanding the higher paâ—â— of the minde be raised witâ— the contemplation of thoâ—â— Divine and revealed mysteriâ—â—â— by this variety to becomâ— helpes and spurres to one an other and take new inflammaâ—â—ons to pray from hearing the Word read From all which consideraâ—ions the Church hath accordingly composed her Liturgies and contracted the matter of her publique Formes into fewest words knowing 〈◊〉 is the vertuousnesse of the â—ind not the copiousnesse of the Language fervent â—â—titions not teadious tautolâ—â—gies much praying in few â—ords not vaine babling in â—â—ng prayers that is accepable to God ever supplying â—â—eir defects by the repetition 〈◊〉 the Lords Prayer in every â—â—verall returne to that duty â—â—owing that God is not nauâ—â—ated with one and the same dish as we in our diets 〈◊〉 the Spirit hand it into his presence nor are we forbid to pray the same Prayer often over if we repeate it not as a charme or place power in the words like the vagabond Jewes Exorsists in Acts the 19 13 16. As if they had any Physicall or innate vertue iâ—â— them or did produce any thing from being pronounced But if wee give formâ—â— to that matter by the Spirit moving it we pray well iâ— the Name of Jesus (c) 1 Io. 2. though best when we use his words or shape our Prayers by thaâ— absolute Copy hee hath leâ—â— us and then they will not 〈◊〉 short least by it we seem 〈◊〉 set too little a value upon 〈◊〉 waighty a duty nor too loâ—â— for publique use least the weaknesse and imbecillities of some in mixed Congregations should stay behind or stop in the way and not be able to goe along in the duty But so tempered as may keep up all mens devotions to the highest pitch they can be raised for too much lassitude of spirits disposeth to sleepe and lasie postures whereas 〈◊〉 percing brevity holds the intentions of the mind most â—rect and least subject to flagging like an Arrow as I said that staies but little at the â—ent before it be shot nay wee soare to Heaven sooner upon the wings of ardent affections then the traine of long discourses (d) Eccl. 5. which like a Thread never so well spunne weakens and ravelâ— when drawne beyond itâ— length onely let us be sure to give them these Qualifications First That they be made in Faith (e) Heb. 11. Jam. 1. for as Prayer is the mouth of Faith so Faith is the heart of Prayer Secondly with zeale for it is the fervent prayer of the Righteous that prevaileth much (f) Psal 38.55 Jam. 5. and the flame that ascends when the dull and heavy matter dies in its ashes and proves its owne grave Thirdly with voriferation as well as intention orderly and vocall (g) Hos 14.2.1 3. as well as mentall Thus David Psal 141.142.1 For he cried saith the Text to shewhis inward fire and fervency with his voyce to give it the ornament and advantage hee could knowing that as the Spouse must be all glorious within so her Dresse should be of Needleworke and wrought Gold and therefore let us not onely praise him upon the well tuned Cymbal the heart but upon the loude Cymbal the tongue to shew forth his honour and speake his praises in both Fourthly with importunity which made David redouble his voyce and eccho backe his owne words For this is the Spirituall Engine by which Heaven suffers violence and the violent take it by force so as he that askes shall obtaine or if not obtaine by asking will finde by seeking or if not finde by seeking will be sure by knoâ—king a persevering importunity to force Heaven gatesâ— for with Abraham as long as we cease not praying God will not cease giving Fifthly and lastly with humility for like well layden Trees the more we are hung with Gods graces the lower they bend us and not onely invite Gods eye to behold but himselfe to reside in us who hath no Heaven upon Earth but the humble soule to inhabit (h) Is 57.15 and who would not doe any thing to purchase such a guest debase himselfe to be so exalted and with the no lesse good then great Patriarke Preface his Prayer with a humble conâ—â—ssion of his owne vilenesse in saying I am but dust and ashes nothing either in foundation or structure but the most base barren and uselesse Earth neither is this grace a single vertue but as it were the Arke that keepes all other holy things in it Now if we thus sucke the brests of his promises and have an eye of faith alwaies upon him his will againe meets ours and then as the neutralists observe when the nurse centers in the childs at the tet and
(w) Heb. 5.7 Lu. 7.44.47 Job 16.20 Eccl. 35.15 Psa 6.8 38 39.42.72.79 which is alwayes a strong and prevayling though silent oratory with God yet Hee is so graciously ready to consider our wants and desires that though teares are the besâ— glasse for him to behold uâ— in Hee will sometimes see a wet heart in a dry eye (x) 2 Chro. 20.12 the waters in the veynes of the Earth before they bubble accept our intentions the affections of a pious soule before they breake forth into any open streames of sorrow And as the disposition is thus often taken for the action so actions alone are many times taken to be as expressive of inward affections and become operative Prayers Thus Phineas is sayd to pray if wee compare Psal 106.30.31 with Numb 25. 〈◊〉 8. And acts of Justice are styled Petitions Jo. 8. Ion. 3. Pro. 21.3 As Prayers acts of Justice in becomming a sacrifice to God 2 Publique Prayer is an homage and out rent of the soule we owe to God And though it may take its denomination from a collection of two or three together it is ever best performed in the house of God the place of Prayer (y) Mat. 21.13 Lu. 19.45.46 1 Kin. 8.2 Chro. 6. And Gods residence (z) Hab. 2.20 the chamber of presence and Court of Requests wherein he gives most gracious audience and is for glory like the gate of Heaven (a) Gen. 28.16 17. and a place ever accounted the joy of Saints and delight of God himselfe Lev. 19.30 26.2 Isa 56.7 Isa 7.11 Psal 11.4 48 2â— 84 122 128 26 116.114 132.7 1 Cor. 11.14.16.4.17 Mal. 3.16 Heb. 12.28 Eccl. 4.17 So as there principally even with David in the great Congregation we ought to muster up our devotions though chiefly those Prayen the Church wee live in hath leavied or assessed for Godâ— service as a publique testimony of our piety for the winning others by our example inflaming of zeale sending up a better perfume as many flowers in one Nosegay and the giving them a greater prevalency for unita vis for tior If there be a promise to a few much more to many close knit together in the unity of the spirit and the bond of peace (b) Eph. 4.3 the outward conformity in worship 1 Cor. 14. Society being like a faggot on fire wherein one sticke keeps another glowing or as stones in an arch every one holding and fastning his fellow whereas solitude wants many such advantages which was the reason that God playing his own Criticke could make no exception to his owne workmanship but found all very good but mans being alone And therefore let us not separate from nor in Gods publique worship which He so much hates as He would not commend his second daies worke as one observes upon Genes 1.7 because it was a worke of division Though â—here is a latitude in private prayer so as the groanes of â—he Spirit are sometimes the best eloquence the Orator of transient and unfixt ejaculations being often heard bâ— God when not taken notiâ—â— of by our selves (d) Psa 32.6 and purpose accepted for performances 〈◊〉 In publique places all shoulâ— be done to the edification aâ—â— building up one another 〈◊〉 our most holy faith for whiâ—â— the understanding as well as affections must meet in the cleâ—â— notion of things we pray foâ—â— And therefore though extenâ—â— porary prayer be lawfull 〈◊〉 formes for publique use I coâ—ceive to be the best mâ—â—â— commendable and not onâ— allowed in all ages practiâ—â—â— by all Churches since the Pâ—â—mitive times except for some latter yeeres but commandâ—â— by God himselfe (e) Deut. 26.3 5.20.3 Num. 6.23 Exod. 15.1 21. Isa 38 20. Matth. 6. For itâ— not the words the waxe thâ— receives the impression but the Spirit the stampe that gives it that makes our evidence pleadable in the court of Heaven And therefore let us consider First the infinite distance between God and us which should make all our addresses to be full of awfull reverence â—o him and not offer a perfunstory raw and indigested prayer the Sacrifice of fooles to the God of all wisdome And this made Salomon say Be not â—asâ— with thy mouth and let not â—hy heart be hasty to utter any thing before God for God is in Heaven and thou upon Earth â—herefore let thy words be few (f) Eccles 5.2 And if the distance betwixt â—ee and an earthly Prince â—ught to create such apprehensions as the Prophet Malachi speaks of Chap. 1.8 should we not be choise in our offertories to God whose vouchsafing of our best is a condescention there being no proportion or commensuration iâ— what we owe and what wâ— can doe Onely as in the nature of things so in manneâ—â— and Spirituall Sacrifices leâ— our offerings be of the first and chiefest of the flocke (g) Mal. 1.11 ouâ— highest outward abilities and inward graces concurring Augustin foâ— nunquam in odoribus Sacrisâ—â— ciorum delectatus est Dominâ—nisi in fide desiderio offâ—rentis Secondly when God givâ— the Spirit of prayer and otheâ— Divine gifts and graces thâ—â— are not to make us perfect 〈◊〉 〈◊〉 instant nor to assist us by â—â—aies immediate and extraordinary as in the first plantation of Christianity but by mediate and milde courses He carries us from one extreame to another from inâ—â—â—elity to true believing by preaching (h) Rom. 10.17 not that it workes physically but as an instrument as the window â—onveyes and lets in light Nor doth he give the gift of â—reaching without study nor of prayer without premeditation in both comparing Spirituall things with Spirituall things (i) 1 Cor. 2.13 and from thence forming their productions â—â—d improving their abilities For as one observes upon 1 â—or 16. that is first that is naturall and then that which is Spirituall all infused habitâ— working themselves up to thâ—â— severall degrees of perfection in men though all imperfect in this life by way of improvement and acquisition and make use of nature to regulate not destroy it to act by it and not with the bondâ— woman to throw it out oâ— doores out of Gods service k Jud. v. 10 For the Spirit doth but help our infirmities not excludâ— them (l) Rom. 8 26 And therefore hâ—â— that will neglect meanes to depend or presume of multiplied Miracles may fancy himselfe into damnation aâ— buses himselfe not God whâ—â— commands us to speake as hiâ— Oracles (m) 1 Pet. 4.11 not lightly buâ— deliberately taking somâ— forme from thence or innoâ— bling the faculties of nature by study and the assistances of me Spirit to frame something in analogy to them Thus we may be said to pray with the Spirit and with the understanding also (n) 1 Cor. 14 15. 3. Set-formes of prayer are warranted to us by the examples of the best men and times may of Christ himselfe (o) Mat. 26.37 44. Mar.