least Allowed for the Minister to use in Publick Divine Administrations And if we look upon Antiquity the Presbyterians themselves will and do confess in their Smâ—ctymâ—â—us The occasion that moved the Church to appoint a Publick Form and Liturgy at first was when the Arrian and Pelagian Heresies did invade the Church then because those Hereticks did convey and spread their poysonous Doctrine in their Forms of Prayer and Hymns the Church thought it convenient to restrain that Liberty and set an Order that none should vary in their Prayers but all should use the same Form which was approved of and prescribed Now be pleased to consider rightly of it doth not the same reason hold good with us Have we not too much cause to complain of our Errours Schisms Heresies and Divisions and so just cause and reason upon the same grounds to tie all to one Form not upon any Opinion that we conceive a set Form to be of an Absolute necessity but only expedient to stop Schisms and Errours to prevent those Extravagancies and to preserve Unity and Order 2. Be pleased without prejudice or any strong over-ruling Affection or Passion to take into your serious consideration this Argument If the Ministers conceived Prayer which he doth make as the Mouth of the Congregation wherein all the Congregation doth or should joyn with him in his suit to God for them and in their behalf is no stinting of the Spirit of God to them nor counted unlawful though it be a form to them why should a Prayer conceived by others and made and framed according to the Rules of prayer prescribed to the Minister to use for himself and the Congregation be a stinting of the Spirit to him or them That the Ministers conceived prayer is a Form to the people and Congregation assembled cannot be denyed they are tied to it as to a Form because they may not vary from him in their hearts but ought in their hearts to joyn every way with him in their Petitions to God still in their hearts going along with him for Matter Form and Manner of expression The tie in regard of a form is still one and a like if the people may be thus tied to the conceived prayer of their Minister which is a form to them why may not the Minister likewise be tied to a form conceived by others made according to the rules of prayer and prescribed to him both to use and follow If it be no stinting of the Spirit of God in the one then how can it be in the other We confess that without the help of the Spirit of God we cannot pray at all that is pray aright so as to find acceptance with God For the Apostle Paul telleth us 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God and Phil. 2. 13 It is God which worketh in you the Will and the Deed even of his good pleasure So that iâ— must be the Spirit of God within us must move us to pray and work it within us moving our hearts to pray and we know God regardeth not multitude of words Matth. 6. 7. Floquent or Elegant Phrases or neat expressions it is the heart God looks upon how that is affected he regardeth the groans and desires of the heart issuing from true faith and proceeding from the Spirit of God as he telleth Moses Exod. 14. 15. Why dost thou cry unto me Neither can we think that the Spirit of God excludeth reason and prudence setting a mans Tongue so agoing that he cannot rule it and guide it or stop it at his pleasure Object 2. Prayer is a Spiritual work proceedâ—â—g from the Spirit and a work of the Spirit therefore needeth not a Form or Book to pray bâ— or to read it upon a Book Our Saviour saith John 4. 23 24. The true worshippers shall worship the Father in Spirit and Truth for the Father requireth even such to woship him God is a Spirit and they thaâ— worship him must worship him iâ— Spirit and Truth And the Apostle Paul telleth us Rom. 8. 26. Likewise the spirit also helpeth our infirmities for we know not what to pâ—ay as we ought but the spirit it self maketh Intercession for us with groans which cannot be uttered or as the Old Translation is with sighs which cannot be expressed so that prayer needeth not the help of a Form or Book Answ Those words of our Saviour were spoken to the Woman of Samaria and are grounded on ver 20. as an answer to her words where she speaketh of the difference between the Jews and the Samaritans about the place of Gods worship The Samaritans tied the place of Gods worship to that Mountain called Gerizim The Jews to Jerusalem Christ telleth her that the time is now coming under the New Testament that the worship of God shall be tied to no certain place neither to that mountain nor to Jerusalem but the true worshippers shall worship God in Spirit and Truth The word Spirit is there set against that Commandment which is called carnal Heb. 7. 26. And Truth against the outward Ceremonies of the Law which were only shadows of things to come The meaning of them then must be this that under the New Testament Gods worship shall be tied to no certain place neither shall it consist in any outward corporal or carnal things sacrifices purifyings washings and the like Ceremonies of the Law they shall all cease and be ended in Christ But the true worshippers shall worship him in spirit and truth that is in a spiritual manner not with outward observances but the inward Devotion of the heart and mind The mind is there called the Spirit it is not meant of the Spirit of God but of the mind the spirit of man with true faith true love reverence obedience holiness and righteousness Now this we do acknowledge doth forbid and cut down all carnal worship if any man think that the outward action of reading a prayer upon a Book or in a â—ook is the worship of God but no man can deny but a man may pray by the spirit of God with sighs and groans proceeding from Faith when prayers are uttered after a prescript form or read upon a Book And for the words of the Apostle expositours give us the meaning thus There is no cause why we should faint under the burthen of our Afflictions seeing prayers yield us a strong defence help and comfort which cannot be in vain because they proceed from the spirit of God likewise the spirit helpeth our infirmities besides the support of faith hope and patience mentioned before the spirit helpeth to bear up 〈◊〉 burthen that we sink not under it for we know not what to pray as we ought but the spirit maketh Intercession for us with groans which cannot be uttered that is the spirit doth move us and stir us up to prayer and doth as it were dictate words groans and
Conscience sake That is in respect of the Ordinance of God which commandeth us to Obey those Laws of the Magistrate which are not Repugnant to the Laws of God This Liberty also the Apostle giveth to the Church to make such Orders as tend to Edification 1 Cor. 14. 26. Let all things be 〈◊〉 to Edifying And again 1 Cor. 14 40. Let all things be 〈…〉 and in Order Those Actions Things and Rites which in their own nature are Indifferent neither precisely Commanded nor expressely Forbidden in the Word of God As to Eate such a day Flesh and such a day Fish to keep such a kind of diet at one time and such a kind at another To wear at such a time such and such Vestures and Garments especially upon a Politick and Civil Account being Commanded and Required by the Magistrate are then not to be accounted indifferent to us because they are Injoyned to be observed of us and required by the Magistrate to whom we owe Subjection by the Law of God Thus you see this Christian Liberty whereon we stand is not a Liberty of Licentiousness to do what we list neither is it a Civil or Corporal Liberty of our Bodies from all kind of Service and Servitude under others Neither is it such a Liberty as doth Exempt us from Obedience to our Lawful Magistrates and to the Just Laws of our Land requiring nothing of us which is contrary to the Word of God You will say now What kind of Liberty then is it which the Apostle doth here perswade us to stand fast in wherewith Christ hath made us Free We answer it is a Spiritual Liberty of the Soul and Spirit whereby we serve the Lord Christ willingly and cheerfully in Spirit and Truth being freed from the Bondage of the old Law If you look upon the Words there going before and following after you will plainly find and all Interpreters do agree upon it that the Apostle St. Paul speaketh there of that Liberty whereby we are freed by Christ from the Observation of the Law which he calleth there the Yoke of Bondage Thus St. Peter also speaketh of them Acts 15. 10. Why tempt ye God to lay a Yoke on the Disciples Neckes which neither we nor our Fathers were able to bear For presently after St. Paul insisteth upon Circumcision because Circumcision was the Ground of all the Service of the Law and that which was chiefly urged by the false Apostles Thus he speaketh there v. 2. Behold I Paul say unto you If you be Circumcised Christ shall profit you nothing that is If you be Circumcised with that mind and meaning which the false Apostles pretend as that you look and Believe to be Justified by Circumcision and by keeping of the Law then shall Christ profit you nothing Christ profiteth onely them which Renounce their own Righteousness the Righteousness of the Law and fly to the Promise of Grace made in Christ by Believing and by Faith applying to themselves the Merits of the Death of Christ and resting upon him alone and upon that Promise of mercy made in him for the Forgiveness of their Sins and for the Salvation of their Souls For no man can keep the Law therefore no man can expect to be Saved by the Law But the Curse of the Law must needs lie upon him without Christ This is that Liberty which the Apostle there doth insist upon If you desire to be farther satisfied in this Point of Christian Liberty Be pleased to take it in these Particulars Our Christian Liberty Consisteth 1. In a Liberty or Freedom from the Power or Dominion of Sin as the Apostle speaketh Rom. 6. 14. For sin shall not have the Dominion over you for you are not under the Law but under Grace From the Tyranny and Bondage of Satan Hebr. 2. 14 15. Christ took part with us that he might destroy through death him that had the power of death which is the Devil and that he might deliver them which for fear of death were all their life time subject unto Bondage And from the Torments of the Second Death Rom. 8. 1. There is no condemnation to them that are in Christ Jesus So that true Believers though they have sin still dwelling and abiding in them yet are delivered from the Power Raign Rule and Dominion of sin are not Slaves and in Bondage under Satan nor in danger of Eternal Death 2. In a Liberty and Freedome from the Moral Law but not in respect of Obedience but in respect of the Rigour Curse and Condemnation of the Law The Obligation to punishment For whereas the Law requireth of us perfect Righteousness we do not look to be Justified by the Righteousness of the Law but by the Righteousness of Christ according to that Galath 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a Tree 3. In the Liberty of the Spirit The gift of the Holy Ghost which doth inwardly Seal unto us the former Mercies Rom. 8 15 16. For we have not Received the Spirit of Bondage to fear again but we have Received the Spirit of Adoption whereby we cry Abba Father This Spirit of God taketh away the vail of Ignorance Darkness and Blindness from our Hearts Inlightneth us by the Preaching of the Gospel in the true saving knowledge of Christ Converting us to God and Quickning us with the life of Grace willingly and cheerfully to obey God according to that 2 Cor. 3. 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is Liberty 4. In a Freedom from the Ceremonial Law of Moses from the Sacraments Sacrifices and Services of the Old Law which were Imposed on the people of God and were Types and Shadowes of things to come and ended in Christ The Apostle tells us Galat. 2. 4. of false Brethren which were craftily sent in and crept in privily saith he of those times to spâ—e out our Liberty which we have in Christ Jesus that they might bring us into Bondage To whom we gave not place by Subjection for an hour that the Truth of the Gospel might continue with you And from the necessity of observing those Legal Rites Orders and Ordinances which concerned things Indifferent The choice of certain Meats thé Observations of daies and the like As also from all the Traditions of Men Instituted in the worship of God as necessary to Salvation or putting Religion in them Christ hath delivered us from all these Yet notwithstanding all this Christian Liberty doth not at all Exempt us from our Obedience to our Lawful Magistrates or to the Laws of our Land Commanding and requiring that which is Lawful and not contrary to the Word of God and Instituting and Injoyning those things without any opinion of placing any Religion Worship or Necessity in them but in a Civil and Politick manner onely for the Edification of the Church onely
Imprimatur hic Liber cui Titulus A Peaceable Moderator Joh. Hall R. P. D. Episc Lond. a sac Domest Ex aedibus Londinens A Peaceable Moderator OR SOME Plain Considerations to give Satisfaction to such as stand Dis-affected to Our BOOK OF COMMON PRAYER Established by Authority Clearing it from the Aspersion of Popery and giving the Reasons of all the things therein Contained and Prescribed Made by Alan Carr an Ancient Minister and Friend of Peace LONDON Printed by G. Miller for William Crooke at the Three Bibles on Fleet-Bridge 1665. The Preface IT was the complaint of Doctor Eedes that Reverend Dean of Worcester long ago the fatal misery of these latter times hath made nothing good but in Shew nothing true but in Opinion when for Justice between Kingdom and Kingdom the longest Sword hath eaten up the Law of Nations and for Justice between Subject and Subject under the same Government Laws are lost in the cases of Law And for the Preserver of all both Truth and Justice Religion it self is in a manner lost in the Questions of Religion Our Fathers you see complained that the dayes were bad we have too much cause to cry out that they are worse and our fear is that yet we have not seen the worst That of the Heathen Poet will still be verified Aetas parentum pejor avis tulit nos nequiores mox daturos Progeniem vitiosiorem Never were more Questions among us raised about Religion then in these days yet never less practice of the duties of Religion We all cry up Religion with our mouths and lips but deny the power of it in our Actions and in our Lives so that we may say as that worthy Whitaker from Linacer did Aut hoc non est Evangelium aut nos non sumus Evangelici Either this is not the true Gospel which we do profess or if it be the Truth our Actions are not suitable to our Profession nor our Lives answerable to the truth of this Gospel We have marr'd the very face of Religion being in Matters of Religion broken into as many Sects Factions Shreds and Pieces almost as be Heads and Persons among us Every man generally differing in his Opinion one way or other from his Neighbour we have Conformists Non-Conformists Separatists Presbyterians Independents Anabaptists Quakers â—anters Seekers and what not Some of all Religions some of no Religion And all Scepticks questioning all that ever waâ— before us not only so but opposing themselves against all Antiquity every man framing Religion to himself which without Gods mercy mâ—st needs bring Confusion in the end We are all Self-conceited highly opinionated and puffed up with the conceit of our own Knowledge Parts Gifts and Graces so that we need Solomons check Eccles 7. 18. Be not thou just over much neither make thy self over wise Some are of such a cross humour high-conceited and contentious Spirit that they raise and foment vain Janglings Differences and Disputes about such things as themselves neither know nor understand whom I may well liken to those two Manlius speaks of who meeting together fell in Discourse and at last to a hot dispute about their Faith One said he was of Doctor Martins Religion the other stood stiff that he was of Doctor Luthers Opinion not knowing poor Simpletons that Martin and Luther were both the names of one man These divisions in Opinion mâ—st needs cause great Distractions in the hearts of well-meaning people who seeing the differences among us about Religion and not knowing what to chuse or to whom to cleave become very Atheists in their judgments and resolve to pitch upon no Religion at all This we may lament but so much liberty hath been given so long in these distracted times and people generally grow so high that we have little hope to amend it yet it lieth upon every one of us to give our helping hand wherein we can to make up our Breaches to heal our Rents and Wounds and to give that information to our people in a mild and gentle way Seeing Ignorance is the general ground of all Errours and that Natura vult Duci non Cogi whereby they may come to see the Truth and the true state of things and so by degrees may be reduced to a better temper with Gods blessing brought into the Unity of the Church and may all endeavour to keep the Unity of the Spirit in the Bond of Peace Many stumble much at our Bock of Common Prayer Established by Authority and some of them I take to be good Christians honest moderate and well-meaning people and have found by experience much of their Dis-affection to it doth lie upon their Mistake through ignorance not peevish wilfulness because they do not understand the true Grounds and Reasons of the things therein contained and required mistaking much the right meaning of them If this may contribute any thing to their better Satisfaction I shall account this my Labour to be well bestowed Some are against all Forms of Prayer all Liturgies as they are prescribed and stinted Forms of Administration Others again are not against Forms but take Exceptions against this our Book of Common-Prayer Established by Authority TO begin with those who account all Forms of Prayer to be unlawful and condemn all Their Grounds and chief Objections are these Object That to be tied to a set Form of Prayer is a stinting of the Spirit of God Answ To this we shall Answer 1. We find set Forms of Prayer prescribed by God himself in the Old Testament and by Christ and our Saviour in the New and therefore we cannot but judge that they are allowed and approved of God There were set Forms of Prayer prescribed to the people of God of old and used by them To the Priests by Moses from the mouth of God himself Numb 6. 23. Another used by Moses himself who had abundance of Spirit both at the setting forward and resting of the Ark Numb 10. 35 36. In case of an uncertain Murther Deut 21. 7 8. In paying their third years Tithe Deut. 16. 13 14 15. At a publick Feast Joel 2. 17. The 92 Psalm was appointed for the Sabbath and so used and the 102. Psalm was the Prayer of the Church Christ himself in the New Testament gave a Form of Prayer to his Disciples Luke 11. 1. Which the Directory tells us is not only a Patern of Prayer but it self a most Comprehensive prayer and recommended there to be used in the Prayers of the Church And the Christian Church hath been so far from condemning all Forms as utterly unlawful that for about twelve hundred years she hath thought it expedient to use them in Publick Divine Worship besides all this herein they condemn all the Reformed Churches which as they themselves cannot but acknowledge have their Liturgies The Churches of Francâ— â—enâ—va the Lower and Upper Germany have still set Forms of Prayer and Scotland had till these distracted times either Imposed or at
sighs within us helpeth that dulness ignorance and blindness in us teaching us how and what to pray for And he that searcheth the heart knoweth the meaning of the spirit What sighs and groans proceed from the spirit from the motion and breathing of the spirit because it maketh Intercession for the Saints according to the will of God It teacheth the Saints to pray according to his will it worketh in us those wishes and desires and kindleth in our hearts those earnest fervent and ardent affections sighs and groans which please God This we all acknowledge that we can do nothing in prayer without the help of the spirit which stirreth up earnest affections desires and groans in the heart but this spirit of God doth not exclude reason and prudence or any helpes that may be afforded us to forward us in that good duty but joyneth as it were with them and followeth them with his assistance In the performance of this duty of prayer three things are especially requisite and needful 1. To pray with Understanding to know what we say and what we pray for 2. To pray in Faith to come in the name of Christians to ask those things that are agreeable to Gods will believing that God both can and will hear us and help us and answer our Petitions as far as he shall see and judge fitting for his own glory and our good 3. To pray in the Spirit with zeal fervency intention of mind and spirit and with earnestness and true Devotion of the heart Now who can say but a man may pray with Understanding pray in Faith and pray in the Spirit with true Devotion of heart and with sighs and groans when the prayer is uttered after a prescript form or read upon a Book We grant that prayer is a spiritual work proceeding from faith neither is faith in any but there is some power to utter some matter of prayer in every one that prayeth in faith and to open his mind and to pour out his desires in some measure and that no prayer is regarded of God unless it do proceed from faith But because some are so overwhelmed with ignorance others so weak in expressions and dull in their conceit and some so perplexed in mind and disturbed in their thoughts that they cannot tell how to pray or what to utter of themselves therefore they need the help of a set form of prayer prescribed by another or may joyn with another in a form that is read upon a Book Yet when we pray thus by a Book we do not fetch the matter from the Book but from our hearts with sighs and groans only we are helped by a Book as the Congregarion which prayeth with the Minister is helped and stirred up by the Minister for the manner of delivery of their prayers unto God Christ himself appointed a set form saying not when you meditate but when you pray say thus c. Luke 11. 1 2. Object 3. Read Prayers were devised by Anti-Christ and maintain Superstition Idolatry and an idle Ministry Answ There were Liturgies in the Church of old before Anti-christ was set up in his Throne and the prescribed forms delivered in the Scriptures to be used and which were practised in the Church as you have seen before recited shew the thing to be allowed of God We may farther adde this that in singing of Psalms we cannot but confess They did read them upon a Book and did sing them to the Lord and many of those Psalms are full of Petitions and Prayers as is evident to all men These forms were first set up and are still continued for Order and Uniformity to avoid offences and inconveniencies which then did and still may arise in the Church neither doth it maintain an idle Ministry Our Ministers have liberty not only in private but in publick both before and after their Sermons to exercise their gift of prayer and to enlarge themselves upon any emergent occasion or opportunity afforded as God shall enable them and they themselves shall judge fit or any way expedient and needful Besides in all the Reformed Churches they have a Liturgy and yet have able Ministers Again if Read prayers and Imposed Liturgies be Idolatry where shall we find a visible Church For all Churches that are and have been for many hundred years have had Liturgies either Imposed or Allowed yet not branded with Idolatry Superstition or any such reproachful terms Obj. Set Forms and stinted Prayers cannot be as necessity doth require Answ The prayers of our Church are publick prayers and Common-Prayer They are called publick prayers in regard of the time and place when and where they are used and Common Prayer in respect of the persons that assemble together unite and joyn their hearts and voices together in their prayers and petitions unto God all joyn together So that no man can expect that the private necessities of particular persons unless there be some extraordinary cause can be there recommended unto God in their publick prayers and Common-Prayer of the Church Now no man can deny but some things are necessary to be prayed for at all times and for all persons as the confession of our sins and prayer for the forgiveness of them For the acceptance of our persons and prayers for our protection from danger for peace for grace to live well according to Gods Laws and the like Of these there may be a set form prescribed and used in the Church some things again are not necessary at all times these are not required but at special times and occasions to be used as the particular necessities of the time require as in time of War for Peace and deliverance from our Enemies prayers in the time of Dearths â—lagues Pestilence or any great Mortality prayers for Rain for Fair-weather in the time of Need and Thanksgiving accordingly For these also there may be a set form in the Church but for that which is extraordinary the Ministers may supply we do not say that a set form is of absolute necessity either in publick or private prayer If there were in all a perfection of knowledge and faith a quickness of conceit and a full freedom and power of expression we should not need the outward help of Form or Book But in the publick Service of the Church a form is only prescribed and required for convenience to prevent some miscarriages and extravagancies which otherwise might arise Thus we have Answered all the chief Objections which are made against all set forms of prayer and shewed you the true Grounds and Reasons how they came up at first and why they are still continued not for any absolute necessity we put in them but only for conveniency to prevent Schisms stop Errors preserve Order Unity and Uniformity in the Church and how we hold them lawful and allowed of God We are now to come to those exceptions which are made more directly and precisely against our Book of Common-Prayer Established and
Peter God could not but hear the prayers of his Church of his servants assembled and united together in prayer and did hear them For the night before Peter was to be brought forth he sent his Angel into the prison raised Peter being asleep bound with two chains and lying between two Souldiers caused his chains to fall off opened unto him the prison doors went before him led him out into the City and so delivered him out of the hand of Herod and from the expectation of the people Thus you see the power of Common-prayer how much it prevaileth with God when the true servants of God joyn bands and unite themselves together in prayer beseeching God for any special blessing remember well what is written Act. 4. 24. when Peter and John being threatned by the Priests and Elders and commanded to teach no more in the name of Jesus came to their fellows and shewed them what had been done unto them it is recorded when they heard it they lift up their voices with one accord and said O Lord thou art the God c. And that God was well pleased with the lifting up of their voices together with their hearts in prayer may appear by ver 31. and when as they prayed the place was shaken where they were assembled together and they were all filled with the Holy Ghost and they spake the word of God boldly What are our words and voices but the Exprestions and Interpretations of our hearts then why may not our people joyn their voices as well as their hearts especially at some times with the Minister to stir up themselves and express their Devotion and to shew that they own the prayers of the Minister and do joyn with him in the Common-prayers of the Church 3. Consider the Reasons why the Clerk is sometimes to say after the Minister as in the confession of Sins the Lords prayer c. and why at other times to answer the Minister We may think that Wise men and Godly men would ordain nothing in the Church without good Reasons and Ground for it 1. For the Clerk you must know he is only appointed to answer as the Guide and Leader of the people and Congregation to draw them on and to encourage them to follow him for what he says all should say with him in the confession of sins the Lords prayer in the Letany repeating of the ten Commandments or elsewhere yea all Minister Clerk and Congregation should joyn with their hearts and may sometimes with their voices is all the prayers of the Church for Deliverance for Mercy for Grace for Peace c. what is uttered by one should be seconded with the Mouths or at least with the hearts of all the Congregation especially in saying Amen to all because all ought to joyn in the Common-prayers of the Church 2. For the people why they should joyn their hearts always with the Minister in the Common-prayers of the Church and may at some set times their voices these Reasons may be rendred 1. To stir them up to attention to shake off their sluggishness to keep them from slumbring and to bring them to the knowledge of the several parts of Divine Service you cannot but take notice that our common and ordinary people are not only ignorant but very dull and lumpish in the performance of Divine Service They do it without Reverence or Fear need often stirring up and quickning Many of them think it is enough if they come to Church and be there with their bodies wheresoever their hearts be therefore some as soon as they are setled in their seats hold down their heads and fall asleep others gaze about and some are slugging and slumbring little minding the Service of God so that they need quickning and stirring up Now if they would joyn and say with the Clerk as they ought it would be a means to put life into them to shake off drowsiness to raise up their attention and Devotion to mind them of the business they are about and to bring them to some measure of Knowledge and Understanding 2. To make them know that the prayers there uttered by the Minister are their prayers made in their name for them and in their behalf that they should own them go along in their hearts if not always in their voices with their Minister and saying Amen to all that it may appear that they understand what they do and not only give their consent but do joyn along with him in the Common-prayers of the Church so that no man can justly take offence at the Clerks answering but such as understand not the true grounds and reasons of it Obj. Our prayers are too many and too short some count them if not call them Shreds and Pieces of prayer Answ We cannot think that God is delighted with the multitude of words you know Solomons counsel Eccles 5. 1. Be not rash with thy mouth and let not thy heart be hasty to utter a thing before God for God is in the heaven and thou upon earth therefore let thy words be few and what our Saviour saith Mat. 6. 7. When you pray use no vain repetitions as the Heathen for they think to be heard for their much babling yet we do not disallow of long prayers so that the heart do not flag but be kept bent unto them and the fervency of the Spirit go along with them It is not as some imagine saith an ancient Father that long praying is that fault of much speaking in prayer which our Saviour doth there reprove for then he would not himself have continued whole nights in prayer as you read Luke 6. 12. that he spent the whole night in prayer to God but that we should use no vain superfluity of words as the heathens do no vain Tautologies for they imagine that their much speaking will cause them to be heard whereas in truth the thing which God looketh upon is how well our hearts are affected in prayer and not how copious our tongues are how well we are affected in the true devotion of our hearts when we come to present our Supplications before him and not how long we talk Our Saviour Christ denounceth a woe against the Scribes and Pharisees Mat. 23. 14. Woe unto you Scribes and Pharisees Hypocrites for you devour widows houses under colour of long prayers noting their sin of Hypocrisie in that they devoured Widows goods and under a shew of godliness not as if he did find fault with long prayers so they be free from Hypocrisie and from vain ostentation and attended with the true Devotion of the heart yet short prayers may be as effectual also to prevail with God for a blessing when they are poured out of a contrite and broken heart proceeding from faith and followed with the fervency of the spirit Look upon the Parable of the Pharisee and Publican mentioned by our Saviour Luke 18. 10. Two men went up to the Temple to pray the one a
Pharisee the other a Publican the Pharisee maketh a long prayer justifying himself laying open and censuring the faults and sins of others and condemning the poor Publican ☉ God I thank thee that I am not as other men Extortioners Unjust Adulterers or as this Publican I fast twice in the week I give tithe of all that ever I possesse Here you see how he doth inlarge and commend himself but the Publican stood a far off and would not lift so much as his eyes up to Heaven as being ashamed of his sins confounded in himself and afraid of Gods judgments but smote his breast to shew the true contrition of his heart his prayer is short only this O God be merciful to me a sinner yet this man went home to his house justified saith our Saviour rather then the other God accepted of the short prayer of the humble Publican proceeding from faith and rejected the long prayer of the proud Pharisee The sacrifices of God saith David Psal 51. 17. are a contrite spirit A broken and a contrite heart O God thou wilt not despise Hoc negotium plerunque plus gemitibus quam Sermonibus agitur plus Fletu quam afflatu saith Bernard God regardeth the Groans Sighs and Tears of an humble soul more then words We read that when Monica the Mother of St. Augustine a good Religious Woman did often complain weep and devoutly pray to God for her Son Augustine being then a wild and unruly youth that the Lord would be pleased to convert him and make him a new man St. Ambrose comforted her saying It is impossible that a Son of so many tears should perish so may we say it is impossible that the prayers groans and tears of an humble soul and contrite heart should be in vain Mark the prayer of Hannah 1 Sam. 1. 13. when she prayed in Gods House for a Son the Text saith she spake in her heart her lips did only move her voice was not heard so that Eli the Priest took her to be drunk but she answered ver 15. 16. Nay my Lord but I am a woman troubled in spirit I have drunk neither wine nor strong drink but have poured out my soul before God for of the abundance of my complaint and of my grief have I spoken hitherto God heard in Heaven the very groans and desire of her heart and gave her a Son according to her desire The Form of prayer commanded by God for the Priests to bless the people Numb 6. 23 the prayer of Moses at the setting forward and resting of the Ark Numb 10. 35. the prayer prescribed in case of an uncertain murther Deut. 21 7 8. in paying their third years tithe Deut. 26. 13 14 15. the very Form of prayer which Christ himself gave to his Disciples Luke 11. 1. to be a pattern to them and us all are very short pithy substantial and comprehensive long prayer is a dulling of the edge of our spirit and of the earnestness and fervency of the heart which is required in prayer Now our prayers are Common-prayer fitted for the capacity of our plain common and ordinary peope whose hearts cannot be long bent fully to one thing but are apt to stray therefore our prayers are short to keep up the Attention of the heart and spirit and many because they consist of many several Petitions and Requests If we look upon Antiquity St. Augustine Ep. 121. tells us that the Brethren in Egypt are reported to have many prayers but every one of them very short as if they were darts thrown out with a kind of sudain quickness least the vigilant and erect attention of the mind which in prayer is very necessary should be wasted and dulled if their prayers were few and long And Luther saith that prayer is Christianorum Bombarda the Christians Gun-shot as then a Bullet out of a Gun so prayers out of our mouth can go no farther then the spirit doth carry them Therefore it is humble and fervent Devotion the strong bent of the heart mind and spirit that doth pierce the gates of Heaven and pleaseth God as you may see by Hannah 1 Sam. 1. 13. and the short Ejaculations of an earnest and devout soul are a loud cry in the ears of God as you may perceive by Gods words to Moses Exod. 14. 15. Why dost thou cry unto me so that if our prayers be short and many as consisting of many several Petitions as long as our hearts and the fervency of the Spirit are joyned with them there is no doubt but they may and shall find acceptance with God Obj. That the several Gestures prescribed in the Service of God the standing up at the Creed the bowing at the name Jesus and kneeling at the receiving of the Lords Supper are Offensive to many Answ There is an old saying Faelix qui potuit rerum cognâ—scere causas if moderate and wise men were so happy as to know the true grounds and reasons of these things they would not so soon take offence nor be offended at all we all acknowledge the Gesture and Posture of the Body in the Service of God to be counted among things indifferent as a thing indifferent in it self neither necessary nor sinful Morally neither Good nor Evil neither Commanded nor Forbidden in Scripture God regardeth not so much the outward Gesture or Posture of the Body as the inward frame of the Soul and true Devotion of the heart yet it is the Apostles charge 1 Cor. 14. 40. That all things in the Church should be done decently and in order Indeed Order is the Beauty of Nature the Perfection of all things Government the preserver of Order Laws the Soul of Government and Execution the life of all without which no Society State or Kingdom nor the Life of Man or Service of God can well subsist Now if in time of Divine Service and in the performance of one and the same Office and at the same time one will stand another kneel and another sit what order shall there be in the Church or what decency And who shall settle this decency and order in the Church but the Governours of the Church Then if we owe obedience to our Governours according to Gods command Rom. 13 1. we should submit to their judgment in those things which we count indifferent and though in themselves considered they be indifferent yet all circumstances being considered when they are commanded by our lawful Governours and in a lawful way and for a lawful end only for order and decency they are not indifferent to us but we are tied to obedience to submit to their judgment and lawful commands And as for the several Gestures which are required and injoyned by our Governours in their several places to be observed in the performance of the Service and Worship of God though we know not nor understand presently the grounds of them yet we may have so much charity as to think and conceive they do not