A Friendly Trial of the Grounds Tending to Separation, Chapter 3
CHAP. III. A ſtinted Liturgie or publick form of prayer is no breach of the ſecond commandment.
THat which is the breach of no commandment, 2. Argument.which is no where diſallowed in the word of God either in expreſſe words or by neceſſary conſequence,1. John 3. 4. that is no ſin:Gal. 3. 10. For ſin is a tranſgreſſion of the law; and where there is no law, there can be no ſin. But a preſcript form of prayer of Liturgie is the breach of no commandment, is no where diſallowed in the word of God. The expoſition of the commandments is to be found in the Prophets and Apoſtles; but the Lord by his Prophets and Apoſtles doth in no place reſtrain us to the uſe of conceived prayer, ſo to call it. Prayer is Gods ordinance, but whether our prayers be uttered in our own or others words, whether by pronouncing or reading, that is not appointed. God requireth that we lift up our hearts unto him, and ask of him in the name of Chriſt whatſoever we ſtand in need of and is agreeable to his will: But when ſpake he one word of praying within book or without, in this or that preciſe form of words? More particularly, a ſtinted form of prayer, for matter and externall form lawfull and pure, fit in reſpect of our occaſions and the neceſſities of the church, read or uttered with knowledge, affiance and intention of heart, is not a breach of the ſecond commandment either in the deviſer or uſer.All uſe of images is not condemned in the ſecond commandment: for carving and cutting is the gift of God; and therefore a lawfull uſe thereof may be made, &c. Memorative ſignes or monuments of Gods mercies are not unlawfull. All images ſimply forbidden must not (as I conceive) be referred to that cōmandment, Deut. 4. 15. but images made to be worſhipped, or ad cultum. And if the ſpeciall and the generall be of the ſame common nature, not all inventions, but fained worſhip or ſervice is forbidden. For if all ſtinted forms of publick prayer be a tranſgreſſion of the ſecond commandment, then in their common nature ſuch ſtinted forms agree with images deviſed for worſhip: But ſtinted forms or prayer agree not in their common nature with images deviſed for worſhip. Falſe worſhip forbidden in the ſecond commandment is oppoſite to the true worſhip which muſt in ſpeciall be inſtituted by God: But a ſtinted form of prayer is not oppoſite to that worſhop which muſt in ſpeciall be inſtituted by God. Falſe worſhip forbidden in the ſecond commandment is in common nature, uſe and end one with that poſitive worſhip which is there commanded: But a ſtinted form of prayer is a matter of order, and not for common nature, uſe and end one with the true and pure worſhip of God there commanded. The pure worſhip of God in ſpirit and truth is ſet againſt the worſhip of images: But the pure worſhip of God in ſpirit and truth is not oppoſite to the worſhip of God in a ſtinted form of words. Againſt a generall negative commandment no ſpeciall act affirmative is lawfull, unleſſe the ſame be ſpecially warranted by the Law-giver. But ſome ſtinted forms of prayer are lawfull which are not in ſpeciall warranted by the Law-giver; viz. ſuch as we have liberty to uſe, but are not tyed to uſe by any neceſſity of precept. If a publick ſtinted form of prayer be a breach of the ſecond commandment, then all publick ſtinted forms whereof there is the ſame formall reaſon and conſideration,Semper ſpecialia generalibus inſunt, Pandect. lib. 50. tit. 17. reg. 147. both for perſons and things, are breaches of the ſecond commandment at all times and in all men: (for it cannot be, that a perpetuall commandment ſhould be interpreted to forbid an act to one man, when, if the formall reaſon and conſideration be the ſame in all, it doth not forbid the ſame to every man.) But every publick ſtinted form of prayer whereof there is the ſame formall reaſon and conſideration, is not a breach of the ſecond commandment in all men and at all times. For there is the ſame formall reaſon and conſideration of a publick ſtinted form of prayers to Chriſtians now that there was formerly to the Jews: The ſame formall reaſon and conſideration, I ſay, not of this or that particular rite or ordinance which did peculiarly agree to them in reſpect of the ſpeciall manner of diſpenſation proper to thoſe times; but of a ſtinted form in generall, which was proper to them in no conſideration, but common to us with them. As for example, If the prieſts might bleſſe in a ſtinted form of words, the miniſters of the Goſpel may do ſo likewiſe; If the Levites might praiſe God in a ſtinted form of thanksgiving, the miniſters of the Goſpel may uſe the Lords prayer as a prayer without addition or variation. But all uſe of a ſtinted form of prayer and thanksgiving was not a breach of the ſecond commandment in the prieſts and Levites. If a ſtinted arbitrary prayer be the breach of the ſecond commandment, then is conceived prayer, when uttered, a ſin likewiſe: For they both agree in the matter, as of God; in externall phraſe of ſpeech and words, bo…h are of men: in that which maketh ſtinted prayer a breach of the ſecond commandment, if it be a breach, there is no difference. Therefore we conclude, That a ſtinted form of prayer is not a breach of the ſecond commandment.
Means of Divine worſhip not ordained of God be unlawfull:Object. 1. See Copy of a Letter, pag 5. & 32. But a ſtinted form of prayer is a means of Divine worſhip not ordained of God.
Means of worſhip (not to contend about words) are of two ſorts.Anſw. Some ſubſtantiall; which are ſo means of worſhip, as they be worſhip it ſelf; as the word is uſed, when we ſpeak of worſhip taught in the 2. commandment: So the ſacraments are means of worſhip, & branches of poſitive worſhip taught in that precept. And in this ſenſe all means of worſhip allowable are neceſſary by Divine precept, and we are bound in conſcience to apply our ſelves to them as Gods ordinance, and not we onelyonly, but all the churches throughout the world. For ſuch ordinances of God pertein to the ſubſtance of worſhip, whereof nothing can be changed or taken away but the worſhip is changed, and another made. Others are mere accidents to the ſubſtantiall means,See Calvin. Inſt. l. 4. c. 10. § 14, 30▪ 31. Jun. Animad. … Bellar. contr. 3. l. 4. cap. 16. not. 86, 87. & cap. 17. not. m, 10, 11, 12. Zinch. De Redempt. l. 1. De cult. 4. propoſ. Car…wr. Anſw. to the Rhe…. Matth. 15. § 4. Whittak. De Pontif. Rom. Qu. 7. pag. 851. 852, 853. Calvin. opuſe. De ver… reform. & neceſſi…. reformat. Calvin. Epiſt. 259. Zepp…r. De ſacraments, lib. 3. cap 12, 13. and deſerve not to be called means of worſhip, and if ſo called, it is very improperly, concerning which God hath given no particular commandment in his word, whereunto the conſcience is not bound either to apply it ſelf unto them, or to witneſſe againſt them: and of this ſort are the circumſtances of time, place, order, method, phraſe and ſtinted form of words in the adminiſtration of the holy things of God; which are no parts of the worſhip, but honeſt circumſtances of the celebration; conſonant to the generall rules given in ſcripture for the right adminiſtration of Divine ordinances, but not commanded or diſallowed in particular. For generall rules are not commandments of this or that in particular, but approbations of any particular, this or another, agreeable to thoſe rules. The apoſtle in commanding that all things be done in order, doth not command this or that particular order, nor forbid this or that in particular becauſe it is not ordained of God.In times of perſecution it is probable that the Deacon gave notice to the faithfull when and where the aſſembly was to be held, Ignat. ad …olycarp. & ad Hieron. or appointed it at the preſent aſſembly, Walafrid. De reb. eccleſ. c. 5. Rut in times of peace, by the ſound of a bell: which invention ſome attribute to Sabinian the Pope, anno Dom. 604. Polydor. Virg. de Javent. l. 6. cap. 12. Others to Paulinus Biſhop of Nola, contemporarie to Hierome, becauſe Hierome mementioneth this uſe. Hieron. De regul. monach. cap. 33. & 39. For if all ſuch means or worſhip ſhall be properly worſhip, then not onelyonly preaching, but the church, pulpit, bells, bell-man, the phraſe and method of ſermons, then each particular form of prayer, the hower and order ſhall be worſhip, becauſe they are furtherances thereof. If all ſuch means of worſhip muſt be ordained of God, or they ſhall be unlawfull, God muſt have no worſhip at all from us, in the means which he himſelf hath ordained: becauſe it is impoſſible to uſe the means he hath ordained, and not to do many things which he hath not inſtituted.
Book-prayer is a manifeſt breach of the ſecond commandment.Object. 2.
The reaſon,Anſw. I conceive, is, becauſe words are ſignes of our conceits, and notes of the things themſelves; writing is a ſigne or picture of the thing ſignified: and ſo words deviſed by men, and books of ſtinted prayers, are images or pictures of our own deviſing.Smith, Differ. chap. 6. And in this ſenſe onelyonly can a ſtinted prayer be called a deviſed worſhip. For the matter of the prayer is of God; it is the frame of words and method onelyonly that can be challenged to be of man: and if deviſed words be not images condemned, I cannot comprehend how the externall form ſhould be an apparent breach of the ſecond commandment. But if this reaſon be ought worth, it is a manifeſt breach of the ſecond commandment, to preach, pray, adminiſter the ſacraments, or reade the ſcriptures in a preſcribed tranſlation, nay in a vulgar tongue. For in preaching and prayer the matter is of God, holy and good; but the words and phraſes, of men. In tranſlations the matter is immediately inſpired of God; but the words are deviſed of men. The ſacramēts are Gods ordinances by ſpeciall and expreſſe inſtitution: but what ſhall we ſay of the outward form of words uſed in the adminiſtration? If words deviſed by men be images condemned by the commandments, do we not make one commandment of God croſſe to another, when we ſay that God requireth theſe things at our hands, and yet condemneth all deviſed words, without which they cannot be performed? Particular duties affirmative againſt a generall negative commandment muſt have expreſſe warrant by way of prerogative and derogation from the generall commandment,In toto ju…e generi per ſpeciem derogatur; & illud potiſſimum habetur quod ad ſpeciem directum eſt, Pandect. lib. 50. tit. 17. reg. 80. Cypr. lib. 1. epiſt. 8. wherein we muſt not go one jot beyond ſigned commiſſion: Thus Abraham was commanded to offer up his ſon Iſaac, which otherwiſe had been againſt the ſixth commandment: Thus the ſacraments are commanded to the church, which for the church to deviſe of her ſelf is againſt the ſecond commandment;Adulterum eſt, impium eſt, ſacrilegum eſt, quodcun que humano furore inſtituitur, ut diſpo…io divina violetur Ambr. in 1. Cor. 11. Indignus eſt Domino qui aliter myſterium celebrat quam à Chriſto traditum eſt. Non enim poteſt devotus eſſe qui aliter preſumit quàm datum eſt ab Autore. and therefore it is unlawfull to inſtitute other ſacraments then God hath appointed, or adde ſacramentall ſignes to them which the Lord hath inſtituted. But to affirm the ſame of deviſed words in prayer, preaching, adminiſtration of the ſacraments, and reading of the ſcriptures; ſc. that they were inſtituted of God by particular warrant, and by ſpeciall prerogative and derogation, would be exceeding ſtrange. Signes religious then are of two ſorts: 1. Vocall (if they may be called ſignes metaphyſicall) under which I comprehend naturall geſtures, as they are expreſſions of the inward affection; and theſe are not ſimply forbidden or commanded in the ſecond commandment, nor do ſimply pertein to the ſecond commandment, but to the precept rather which requireth the inward affection it ſelf. 2. Reall, and ſuch as in common nature, uſe and end be one with the poſitive ordinances of God; and theſe are the images forbidden in the ſecond precept. And ſeeing for the affirmative part, poſitive worſhip, as it is to be approved, mainteined and exerciſed purely according to the inſtitution is the object of that commandment, it ſeemeth that prayer, as it is directed unto God onelyonly, in the mediation of Jeſus, whether inward or outward, conceived in heart or declared by word or geſture, cannot be referred, as a branch of poſitive worſhip, to the ſecond commandment. When men pray to idols or ſaints departed inwardly or outwardly, they ſinne againſt the firſt commandment: If with carnall imaginations before an image, they break the ſecond; if lightly, vainly, irreverently, with the lips alone, they ſinne againſt the third: But the method, words or phraſe of ſpeech, as ſuch, is neither condemned in the ſecond commandment, nor doth belong unto it.
Mens inventions in Gods worſhip are forbidden in the ſecond commandment:Object. 3. Johnſon ubi ſuprà, pag. 33. Greenwood, Againſt Gifford. pag. 8. & 18. But ſtinted prayer is the invention of man, never inſtituted nor approved of Chriſt in his Teſtament.
Muſt this go for currant without limitation,Anſw. proof or explication, That all inventions of men in Gods worſhip are forbidden in the ſecond commandment? What then ſhall we ſay to all deviſed words and phraſes uſed in Gods ſervice? What to all ſet forms of catechiſmes, ſtudied ſermons, interpretations of the ſcriptures, the contents of chapters, the titles of ſundry books of ſcripture? What to the diviſions of thē into ſections,Jun. Animad. in Bella…m. contr. 5. l. 2. cap. 16. not. 18. Rivet. Catholic. orth. tract. 2. qu. 37. chapters and verſes, the interlineary gloſſes, divers readings, marginall references, the reading of one part this week, another the next? What of the building and ordering of ſynagogues for the ſanctification of the ſabbaths,Humane inventions forbidden in the ſecond commandment, are for common nature and uſe one with the poſitive worſhip of God, unlawfull becauſe they be not in particular instituted and commanded of God: and in that reſpect matters of order, method and phraſe in themſelves allowed and warranted, if done as parts of poſitive worſhip are in that reſpect unlawfull. Act. 15. 21. & 13. 27. See Jun. Annot. in Act. 13. 15. Buxtorf. Com. Maſoret. cap. 8. Mercer in Gen. c. 1. v. 6. pag. 16. & in Gen. 6. 8. pag. 149. & cap. 50. 26. pag. 747. Sixt. Senenſ. Biblioth. lib. 3. meth. 4. Rainold. de Idololatr. Admonit. ad lectorem. Ainſworth on Gen. 6. 8. The Jewes under Antiochus deviſed to reade a portion of the prophets inſtead of the law. Elias Thisb. in verb. Pat. Hooker Eccl. pol. lib. 5. § 20. Cartwr. Reply, 1. part. pag. 157, 158. In the christian aſſemblies they had lectures out of the prophets and apostles. Juſtin. Apol. 2. pag. 162. Cypr. l. 2. Ep. 4. & lib. 4. Ep. 5. Ambr. l. 1. Offic. cap. 8. & Ep. 75. Concil. Laodic. cap. 16. Grahan. diſt. 15. cap. 3 The writings of the apostles are otherwiſe diſtinguiſhed by the Ruſſians then by us: For in their language there is in S. Matthew an hundred and ſixteen chapters, the most of them ſo little that ſometimes there is but three little verſes therein according a… the ſenſe of the diſcourſe requireth; and all that was done by one Cyrillus a prieſt of the church of Conſtantinople: See Cathol. Trad. qu. 9. In times paſt the Greeks divided Matthew into ſixtie eight titles, and three hundred fiftie five chapters: Mark into fourtie eight titles, and two hundred thirty five chapters, as Sixtus Sen…nſis hath it: John into eighteen titles, and two hundred thirtie two chapters. See Cauſabon initio ſuar. in Evangel. Not. In … the Apoc. in diſtinguiſhed into ſeventy two chapters, of Andreas Ceſarienſis into four and twentie parts, and each of theſe ſubdivided into three chapters. Amongſt the Latines the Goſpel of Matthew was divided into ninety four chapters▪ of Luke, into one hundred an ſeven; the Epiſtle to the Romans, into fiftie. The firſt author of that diviſion which we now follow, ſome would have Hugo Cardinalis to be, about the year of the Lord, 1254. See Rivet, Iſagog ad Script. cap. 29. § 21. uſque ad 3…. No man put the verſes in the latine bibles before Robert Stephan, and for the new Teſtament, he performed that firſt, being holpen by no book greek or latine, …. Stephan. Lector. in Concordant. Graec. N. T. the faſhion of gathering for the repair of the temple in Joaſh his time, the ſwearing to the covenant under Aſia, the ordination of holy feaſts and faſts upon occaſion? What of the forms and geſtures uſed in oathes, of conceived prayer it ſelf, of ſet forms of worſhip, ſtudied before, and kept in memory, as ſome diſtinguiſh; in the ſame form and with like truth, we may argue againſt them; mens inventions in the worſhip of God are forbidden by the ſecond commandment: But ſet forms of catechiſmes, ſtudied ſermons, interpretations of the ſcripture, &c. are mens inventions. The concluſion that followeth from theſe premiſſes is evidently falſe; therefore ſome one of them, if not both, is falſe alſo: For of truth nothing but truth can follow. And what they can anſwer to the premiſſes of this latter argument, the ſame will be ſufficient to overthrow the other. Catechizing is Gods ordinance: but this or that form of catechiſme in reſpect of method and phraſe of ſpeech is the collection and compoſition of man. Reading the ſcripture is allowed of God: but the diviſion of the law into fiftie three or fiftie foure greater ſections, and the ſubdiviſion of theſe into leſſer ſections; the partitions of ſeverall books into chapters, and the diviſion of them into verſes; the appointing of this or that portion of the law, the prophets, and the evangeliſts to be read ordinarily upon this or that day, is the invention or deviſe of man. Preaching is commanded of God, ſo is the interpretation of the ſcripture; but the phraſe and method of ſermons is of men. The matter of ſcripture is the immediate truth of God, but the words and phraſes which are as veſſels to convey this truth unto us (I ſpeak of tranſlations, not of the originall text) are humane, and not of God by immediate inſpiration. God commandeth us to call upon his name both in publick and private; but the words wherein we expreſſe our deſires are our own both in conceived and ſtinted prayer. Theſe are humane in reſpect of the word and form; Divine in reſpect of the matter. And here it muſt be obſerved, that poſitive worſhip or means (for theſe two in this ſenſe are all one) oppoſed to humane inventions,Thou ſhalt not make to thy ſelf, ſ… without commandment from God expreſſe and particular: As by his commandment Moſes made the C… rubims in the Sanctuary, Ex. 25. 1…. & the braſen ſerpent in the wilderneſſe, Numb. 21. 8. If we ſpeak of humane inventions forbidden in the ſecond commandment, they are ſuch deviſed worſhip as is not commanded & determined by God, and ca… not be oppoſed to ſuch things as have warrant and allowance onelyonly from the generall rules of ſ…ripure. is that which muſt be warranted by particular inſtitution, and not by the light of reaſon, according to the generall rules of ſcripture. As for example, the ſacraments are poſitive worſhip or means of worſhip, and they have particular expreſſe inſtitution: but the form or manner of adminiſtration, as it reſpecteth decency, order and edification, is not poſitive worſhip or means thereof in the ſenſe before mentioned; and therein it ſufficeth, if all things be done according to the generall rules of ſcripture, the light of reaſon directing in particulars what is decent and to edification. So then deviſed worſhip is unlawfull: but it is lawfull to worſhip God in a form of words deviſed; for the form is not worſhip, but the prayer tendred in that form. Mens inventions in Gods worſhip that be of the ſame nature and uſe with true worſhip or means of worſhip ordained of God, be unlawfull: but method, order, phraſe of ſpeech deviſed by man, was never judged an invention unlawfull.
Book-prayer in an image or ſimilitude of ſpirituall prayer,Object. 4. All … for … is idolatry, Greenwood, pag. 8. Johnſon, ubiſup…. which indeed it is not: and the book, as idoles, ſupplyeth the place of the world and ſpirit.
The accuſation is grievous:Anſw. but if we crave a reaſon thereof, we ſhall find them as farre to ſeek as forward to accuſe. Is it onelyonly a ſimilitude of prayer, becauſe it hath onelyonly the externall form of prayer, but wanteth the ſoul and life thereof?
They might eaſily anſwer themſelves; As it is penned or printed it hath onelyonly the externall form, and ſo it is not properly a prayer: but as it is rehearſed with underſtanding, affiance of heart, and fervency, it hath the true and whole nature of prayer. And by what reaſon can a book-prayer be called an image of true prayer which will not agree to prayer firſt conceived and then uttered? For if it be uttered with the lips without the intention of the heart, it is a bare ſimilitude: and if the other be read or uttered after an holy manner, with that affection which God requireth in prayer, it is true and acceptable prayer. Words without the heart are but empty ſounds, whether read, or pronounced out of the memory, or ex tempore: and if the voice be joyned with the heart it is pleaſant melody, though our petitions be read out of a book. But the book then (ſaith he) ſupplieth the room of the word and ſpirit. Nothing leſſe: For the word of God directeth us what to ask, even when we reade our prayers upon a book, ſo long as we crave with underſtanding things agreeable to the will of God: And the ſpirit doth enable and ſtirre us up to deſire that which is according to Gods will and our neceſſity. We may utter requeſts with our lips in conceived prayer without the aid and aſſiſtance of the holy Ghoſt, and ſo we may in a penned prayer; but offer up the ſighs and grones of the heart we cannot without his grace.
It is no more lawfull to uſe any ſtrange manner of prayer,Object. 5. then it was to uſe ſtrange fire or ſtrange incenſe in time of the law:Johnſon, … God not as himſelf commandeth, but after your …, Ainſw. Conſiderat. exam. pag▪ 4. Pſal. 141. 2. Apoc. 8. 3, 4. But a ſtinted form of prayer is a ſtrange manner of prayer.
The propoſition we grant,Anſw. if rightly underſtood: otherwiſe ſymbolicall and analogicall arguments, if the propoſition be not rightly taken, are very dangerous. But a ſtinted form of prayer is no ſtrange manner of worſhip; becauſe in it all things required to the nature of true prayer may be obſerved. In the word of God we have direction given, to whom, for what, with what heart and affection, to what end a man ought to pray: but in what method or frame of ſpeech he is to be a petitioner, we find nothing preſcribed in particular, neither do we judge any thing neceſſary, more then this, That order, decency, and edification be obſerved. That which hath the common nature, definition, uſe and end of worſhip, but wanteth Divine authority and inſtitution to make it approved and true worſhip, that is ſtrange in the worſhip of God: But the method and phraſe of ſpeech hath not the common nature, definition, uſe or end of worſhip or prayer belonging unto it. As conceived prayer ſo a ſet form of prayer is for ſubſtance and nature agreeable to the rules of direction delivered in the word of truth, though for method and words both the humane. Let our brethren ſet down out of the word of God what is neceſſarily and eſſentially required to the nature and being of true prayer, & ſhew (if they be able) that ſome one or other condition or requiſite cannot be obſerved in a preſcript or ſtinted form. If this cannot be done (as I think it never hath nor can be) how dare they eſteem or ſtyle it a ſtrange worſhip? They tell us, God hath not ordained that manner of worſhip. But this phraſe, the manner of worſhip, is uſed two wayes: firſt, as it noteth the ſubſtantiall means of worſhip ordained of God by ſpeciall inſtitution: ſecondly, as it is put for the outward order or form how this worſhip or means of worſhip is performed. A third ſignification might be added, as when we ſay the third commandment teacheth in what manner the name and ordinances of God are to be uſed. Now if it be taken in the firſt or third ſignification, the outward frame of words, order, and method is neither means nor manner of worſhip, either in preaching, prayer, or adminiſtration of the ſacraments. If in the ſecond, the word of God doth not preſcribe any particular form,Aug. in epiſt. 121. cap. 12. ſtinted or not ſtinted, as neceſſary, but doth warrant both as allowable: For where nothing is in particular commanded touching the externall form of words and order in which our petitions ſhould be preſented to the Lord,Quam libèt … verba dicimus, nihil aliud dicimus quam in iſta Dominica oratione poſitum eſt, ſi reet… & congruenter …ramus. there we are left at liberty. And to put religion in reading or uttering words in a ſtinted or conceived form, where God hath laid no bond upon the conſcience, what is it leſſe then ſuperſtition? …, ubi …, pag. 29.If the phraſe of ſpeech be modus or medium cultûs, as it is referred to the ſecond commandment, … certum eſt, Deum ipſum … requi… … neque accepta…e ſuperſtitionem ….then it is inſtituted, commanded and determined of God in particular, then that and none other is lawfull and neceſſary: for ſo it is in all parts of his poſitive worſhip. Thoſe ſacramentall ſignes which God hath deſigned in the covenant, are neceſſary, and thoſe onelyonly lawfull: and if method and phraſe of ſpeech be medium cultûs in the ſame ſenſe, the like muſt be ſaid of that alſo. In ſubſtance a prayer read and conceived is all one, and the one is no more a ſtrange manner of worſhip then the other. And here let it be obſerved, that all theſe objections are made againſt all uſe of ſtinted or read prayers, publick or private, voluntary or impoſed, ſound and pertinent as well as corrupt, and cannot be reſtrained to a form impoſed upon the miniſter of the congregation to be uſed continually, and that corrupt and faulty.
The matter,Object. 6. if ſuppoſed to be alike from God, as being truth and according to ſound doctrine; the manner (in that we call conceived prayer) is the ſame which nature teacheth and ſcripture approveth, and is the onelyonly way in which the prayers of all holy men recorded in ſcripture ſince Chriſt have been carried, as the Papiſts themſelves grant. But for the manner or way of book-prayer, we have not ſo much as example in ſcripture for it.
The ſtrength of this reaſon let us view in the like:Anſw. Mr Smith would prove the originals not to be given as helps before the eye in worſhip,Smith, Difference of the church, chap. 10. pag. 6. Becauſe upon the day of Pentecoſt and many yeares after the churches of the new Teſtament did uſe no books in time of ſpirituall worſhip, but prayed, propheſied, and ſung pſalmes merely out of their hearts, Acts 2. 4, 42. & 10. 44, 48. & 19. 6. 1. Cor. 14. 15, 17, 26, 37. Becauſe no example can be ſhewed of any man, ordinary or extraordinary, that at or after the day of Pentecoſt uſed a book in praying, propheſying and ſinging of Pſalmes: if yea, let it be done, and we yield. And againſt the uſe of tranſlations for the hearers thus he argueth;Idem, cap. 17. The Prophets and Apoſtles wrote books, but did never divide their books into chapters and verſes: Seeing therefore that chapters and verſes were of mans invention, hence it followeth, before chapter and verſe came in, the hearers could not turn to ſearch their books in time of hearing. The Apoſtles in quoting teſtimonies of the prophets do not quote chapter and verſe, but onelyonly ſay, It is written, The ſcripture ſaith, The holy Ghoſt ſaith: thereby teaching us that there is no uſe of chapter and verſe for ſearching in time of hearing. Never was there mention made of any hearer that ever had his book to ſearch in time of hearing. The reaſons be the ſame, and yet I perſwade my ſelf, they that diſlike a ſtinted form of prayer will not allow of the concluſion which Mr Smith would inferre. As for the reaſon it ſelf, whatſoever can be truly ſpoken of the excellency, profit and uſe of conceived prayer, we freely and willingly admit: but betwixt it and ſtinted prayer there is no ſuch diſagreement, that if the one be praiſed, the other muſt needs be caſt out of doores; if the one be allowed, the other muſt needs be a breach of the ſecond commandment. Nature teacheth, that from the abundance of the heart the mouth ſhould ſpeak: and in the uſe of a ſtinted form, repeated by memory, or read upon a book, the mouth ſpeaketh from the abundance of the heart; elſe in the ſtinted uſe of pſalms, prayers or prayſes the ſaints of God recorded in ſcripture ſpake not from the heart. If no example of any holy man ſince Chriſt be recorded in ſcripture who hath tendered his prayers to God in a ſtinted form of words, or read them out of a book, is this any thing againſt that practice? Is not the approved practice of the church of the Jews grounded upon reaſons common to them and us, and of perpetuall equity, ſufficient to juſtifie an act or order, though no example can be brought for it out of the new teſtament? I have not heard nor read of ſuch an exception in a matter of this nature in any writer, old or new, Popiſh or Proteſtant; and conſider, I pray, what dangerous conſequences would follow thereupon? I will not preſſe them, becauſe upon ſecond thoughts (I make no queſtion) it will appear farre amiſſe. If in that particular of ſtinted prayer we find not example, will it not ſuffice if from grounds of ſcripture we can prove it lawfull, and that all things required in prayer may be obſerved in a ſtinted form? If in that particular there be none examples, will it not ſuffice that analogicall examples of things of the ſame nature and kind may be produced? And then it will not be hard to find examples ſince Chriſt for the uſe of ſtinted prayer, as we ſhall ſhew hereafter. But what if none example could be produced of that or the like practice? The ſcripture doth not deſcend to give particular commandment or example for every thing perteining to order or manner of adminiſtration of Divine things: It is ſufficient that there be generall rules found for that purpoſe, according to which particulars muſt be directed. Nay, which is more, ſundry things are not onelyonly lawfull but neceſſary, for which you can bring no example out of the word of God, neither before nor ſince Chriſt. I will ſpare to mention particulars, becauſe I would not teach profane men to wrangle.
God may have as much honour or more in our publick aſſemblies,Object. 7. if a ſtinted form were not uſed. And this is a certain truth, That whatſoever the worſhip and ſervice of God may ſpare without detriment either to the honour of God or edification of Saints, is ſuperfluous, and ſo but a vain invention.
If all this be granted, it will not follow,Anſw. that a ſtinted form is againſt the ſecond commandment, of the ſame common nature with an image. For in publick adminiſtration of Gods ſervice, in the outward order, method and phraſe many things are laid aſide by the moſt, and might be ſpared by all men, which are againſt no commandment. And the like may be ſaid of ſundry obſervations. The cuſtome of godfathers and godmothers in baptiſme, of calling an aſſembly by the ſound of a bell, of buriall in church-yards might be ſpared, and yet not againſt the ſecond commandment. When there be many wayes or means whereby a thing may be atteined, it is not an idle invention ordinarily to chooſe the one or other, as ſeemeth expedient. Mr Robinſon diſputeth thus againſt our ſtinted form of prayer; It cannot be an ordinance of Chriſt, becauſe the church may perfectly and entirely worſhip God without it, with all the parts of holy and ſpirituall worſhip, as did the apoſtolick churches for many yeares before ſuch Liturgie was deviſed or impoſed. I ſhould think both theſe reaſons carry the ſame ſenſe, ſc. That that may be ſpared without which the church may perfectly and entirely worſhip God with all parts of holy and ſpirituall worſhip. And if that be the meaning, then I deny that to be a ſuperfluous or vain invention which might be ſpared without detriment either to the honour of God or edification of Saints. For ſet forms of bleſſing, catechiſmes, adminiſtration of the ſacraments, be not ſuperfluous and vain inventions, and yet all parts of Gods ſpirituall worſhip may perfectly and entirely be performed without them.It is not from God by particular inſtitution as a ſubſtantial means or help of worſhip, that this or that diviſion of ſcripture be obſerved, much leſſe that which the Jews uſed, or is now obſerved in our church: But the diviſion is of God, as that which is done according to the generall rules of ſcripture may be ſaid to be from him: which is not to the purpoſe. The uſe of a ſet tranſlation of holy ſcripture to be read in the congregation by ſuch or ſuch portions or ſections, is no vain invention: the diſtribution of it into chapters and verſes, the quotation of chapter and verſe, the marginall references, are no ſuperfluous deviſes: and yet the church may perform all parts of Gods worſhip entirely and perfectly without theſe, as did the apoſtolick churches. The preſcribing of a ſet form of pſalmes to be ſung by all the people jointly together, is no ſuperfluous deviſe, and yet it may be ſpared without detriment either to the honour of God or edification of the people, as it was in the apoſtolick churches for many years: Of which more in the next chapter. Set forms of confeſſions of churches, ſet forms of profeſſions of faith to be uſed in the publick worſhip of God, be not vain inventions, and yet you may ſay of them as you do of ſtinted forms of prayer, They may be ſpared, There is no example for them in ſcripture ſince Chriſt. The word conſubſtantiall is not neceſſary, as without which the doctrine of that truth of the Divinity of our Saviour Chriſt cannot be mainteined; (for that were to accuſe the holy pen-men of ſcripture) yet was it not an idle or ſuperfluous invention. In ſome reformed churches before preaching-time the church aſſembled hath the ſcriptures read in ſuch order that the whole canon thereof is oftentimes in one yeare run through: In others there is no ſuch order of ſimple reading, but, beſides their ſet ſermons, two chapters are paraphraſtically expounded,The ſcriptures of God are not all of one ſort: ſome part… be eaſie, ſome parts be hard: Direction where to begin in reading, and how to proceed, is not altogether ſuperfluous. …uſtinian the Emperour appointeth an order for the reading of the Laws; what books and titles he would have read the first yeare, and what the ſecond, &c. Juſtinian. in Prooem. Pandect. Caluin. epist. 87. Quod ad formulam precum, &c. val…è probo ut illa certa exſtet à qua paſtoribus diſcedere in functione non liceat, tam ut conſulatur quorundam ſimplicitati & imperitiae, quàm ut certiùs ità conſtet omnium inter ſe eccleſiarū conſenſus, &c. with the principall points thereof taken and applyed unto their auditours: Neither of theſe ſimply neceſſary, nor yet ſuperfluous inventions. To kneel in prayer, yea to preſcribe that men ſhall ordinarily kneel in publick prayer, if with conveniency they may, is not an idle invention; and yet men may pray ſitting, ſtanding, falling upon the face. Men may meet together to worſhip God at fit time, in convenient place; obſerve due order, method, moderation in length, according to the abilities and neceſſities of the people, without rules and preſcriptions for that purpoſe: and yet rules, preſcriptions and precedents are not idle inventions. And though it be poſſible to worſhip God aright and further the edification of his Saints as much without as with a ſet form, yet a ſet form of prayer deviſed and conſented unto (if it were poſſible) by all the ſound, true, orthodox churches in the world, is in many reſpects expedient; ſuch a form as being free from all exception, apprved of all, might teſtifie their ſweet harmonie and concent. And the like may be ſaid of forms of catechiſmes, See Calvin Opuſe. epiſt. catechiſ. & epiſt. 87.confeſſions, &c. A ſtinted form then of publick prayer is not one in common nature with images deviſed for worſhip, nor oppoſite to the worſhip which muſt in ſpeciall be inſtituted of God; it is no vain or ſuperfluous deviſe, much leſſe an humane invention condemned in the ſecond commandment.
It is not ſtrange at all,Object. 8. that one and the ſame thing ſhould be a ſin in one and not in another; If by the ſame thing you mean the ſame materially onelyonly. And if that which was lawfull to all people, prieſts and Levites in the old Teſtament, cannot be unlawfull now, then neither circumciſion nor any other Jewiſh rite is now unlawfull to us.
True it is,Anſw. that one and the ſame thing may be ſin in one and not in another, when the reaſons and conſiderations be not the ſame: as that which a man is bound to do by ſpeciall calling or office, may be ſin in another which is not called and appointed pointed to that ſervice. And many things were lawfull in the old Teſtament, being according to Gods word, that are not ſo now, viz. things that were proper and peculiar to them and thoſe times in reſpect of the manner of diſpenſation Divine.Privilegia quaedam cauſae ſunt, quaedam perſonae: et id…o quaedam ad haeredem tranſmittuntur, quae cauſae ſunt; quae perſonae ſunt, ad haeredem nontranſeunt, Pandect. lib. 50. tit. 17. reg. 196. But things which have grounds and reaſons common to thoſe and our times, in reſpect of perſons and things, and do not in peculiar reſpects belong unto them onelyonly, theſe, if lawfull to them, are lawfull to us; and, if forbidden to us, they are forbidden to them. And of this ſort is a ſtinted form of prayer or bleſſing, not peculiar to them but common to us with them, not a priviledge of the perſons but of the cauſe. It is given for a rule concerning examples, That a reaſon drawn from them doth neceſſarily conclude,See Jun. in Jud. v. 6, 7. & Append. parall. ſacr. par. 11. Rainold. Cenſur. tom. 2. praelect. 188, 189, 190, &c. ſc. cùm unum particulare ab alio particulari probatur vi ſimilitudinis communis toti generi ſub quo ea particularia continentur: But the publick uſe of a ſtinted, free, arbitrarie form of prayer, praiſe, or bleſſing, is grounded upon reaſons and conſiderations common to the prieſts or Levites and the miniſters of the Goſpel; the things are like, and this likeneſſe is common to the whole kind; not materiall circumſtance can be named which ſhould appropriate it unto them onelyonly. Therefore if the publick ſtinted uſe of prayer or bleſſing was not a breach of the ſecond commandment in them, it is not a ſin againſt that commandment in us. It is objected, that their forms were not as ours, ſtrictly impoſed, ordinarily to be uſed without ſo much as the variation of a word. But this unlooſeth not the knot, but rather tyeth it the faſter. For if it be a ſin againſt the ſecond commandment to uſe ſuch a form, it muſt not be done once: If it be no ſin, it is not made ſinfull by this, that it is uſed this week, or the next, as occaſion is offered. If it be lawfull to uſe the Lords prayer as a ſtinted form, it is not made unlawfull, that I uſe it in theſe preciſe words without addition or alteration. And if the prieſts were not tyed to one preciſe form of bleſſing without addition or alteration, yet might they lawfully uſe one form without addition or variation; and that which was allowable in them, is not unlawfull in us, upon the ſame grounds and conſiderations. So that we may ſumme up this reaſon thus; If publick ſtinted forms of bleſſing, prayer, or praiſe, might be uſed ordinarily by the prieſts, Levites, and miniſters of the Goſpel without addition or alteration, then all ſtinted forms to be uſed ordinarily without addition or alteration be not a breach of the ſecond commandment, in common nature one with an image deviſed for worſhip. But the prieſts and Levites in the time of the Law, and the miniſters of the Goſpel in the New Teſtament, might ordinarily uſe a ſtinted form without addition or alteration. Or thus it may be framed; If a publick ſtinted form of prayer be unlawfull, then either ſimply and abſolutely all ſtinted forms to be uſed in publick, or ſuch onelyonly as are to be uſed ordinarily without alteration or addition, or ſuch onelyonly as be corrupt and faulty: But a publick ſtinted form is not ſimply and abſolutely unlawfull: for then this exception, That it is to be uſed ordinarily and without alteration, is vain and ſuperfluous; not onelyonly becauſe it is ordinarily to be uſed without alteration or addition: for then that conſideration taken away, a ſtinted form ſhould be juſt and lawfull; as alſo then it ſhould be lawfull at one time to uſe this or that phraſe of ſpeech, unlawfull at another, when yet the ſame occaſion requireth it. If onelyonly becauſe corrupt and faulty, then a ſtinted form is not an humane invention, a breach of the ſecond commandment, an idole-prayer, a ſuperfluous deviſe to be condemned; then the fault and corruption removed, the form it ſelf is lawfull to be uſed without addition or variation.
A ſtinted form of prayer is not unlawfull to him that needeth it,Object. 9. as not able largely to expreſſe his own deſires, or lay open his wants particularly: but to him that is able and needeth it not it is unlawfull; becauſe in ſuch caſe a ſet form of prayer is an arbitrary help or furtherance forbidden by the ſecond commandment.
But then a ſet form of prayer in words deviſed by others or by a mans ſelf,Anſw. is not unlawfull becauſe ſtinted or deviſed, not of it ſelf, nor to all, but by accident onelyonly. Then it is not a deviſed worſhip, ſtrange incenſe, an idole-prayer, an image of prayer, forbidden in the ſecond commandment: for whatſoever is verified of a generall as generall, is verified of all underneath it. Then they muſt not ſay, Humane inventions in Gods worſhip are forbidden; but, Humane inventions in the worſhip of God are lawfull to them that need them, unlawfull to them that need them not, becauſe arbitrarie. Then the exception of uſing a ſtinted form ordinarily without alteration or addition is altogether fruitleſſe: for the form is unlawfull becauſe arbitrarie. And for the thing it ſelf, it is an unwritten tradition, becauſe it hath no ground in ſcripture. For it is a received rule, That all diſtinctions in Divinity not grounded upon the word of God, are unwritten traditions, indeed humane unwarrantable inventions and additions. But this diſtinction, That a ſtinted form of prayer is warrantable to him that needeth it, becauſe of his inability, unwarrantable to him that needeth it not, is grounded upon no text of ſcripture, or ſolid conſequence drawn from thence. All arbitrarie helps and furtherances in Gods ſervice are not forbidden in the ſecond commandment; nor any help or furtherance, becauſe arbitrarie in this ſenſe; that is, no help or furtherance deviſed in Gods worſhip that is lawfull to one becauſe he needth it, is forbidden to another by the ſecond commandment becauſe he needeth it not.Wille…, Contr. 11. qu. 1. Append. & Cont. 12. qu. 2. Piſcat. in Matth. 28▪ 19. Schol. M…ldonat. in Matth. 28. 19. Cham. Panſtr. tom. 4. De Bapt. l. 5. c. 3. §. 5. Johnſon, De prec. & … turg. pag. 28, 29. The method of ſermons and prayers, ſet forms of catechiſmes, bleſſings, and baptizing are arbitrarie helps and furtherances, as they are called; (as whether we preach by doctrine, reaſon and uſe, or in another method; begin with confeſſion or thanksgiving; uſe this preciſe form of words, I baptize thee &c. or, Be thou baptized, &c.) but not forbidden in the commandment. Helps and furtherances in Gods worſhip (ſo to ſpeak, becauſe I would not contend about words) are of two ſorts: Some neceſſary, and in nature and uſe the ſame with the true worſhip of God inſtituted by his Highneſſe particularly; and theſe are unlawfull if deviſed by men, becauſe deviſed,Jer. 7. 31. & 19. 5. neither can any neceſſity be pretended to excuſe them.Col. 2. 22, 23. For in the point of Gods worſhip,Deut. 12. 30, 31, 32. what is of the ſubſtance of worſhip and in conſcience neceſſary, that if it be not determined of God and inſtituted by him, is unlawfull. Others are mere circumſtances concerning the method, phraſe, externall manner of celebration; which are not determined by God, and therefore no particular is unlawfull which is according to the generall rules in ſcripture.Deut. 12. 8. 9. Thus for the place of ſacrifice,Gen. 8. 20. & 12. 7 & 13▪ 1…. & 20. 15. & 26. 2…. & 33. 20. before it was determined, it was lawfully in any place, becauſe no place was deſigned: but after it was once determined, it was lawfull in no place but that alone.…xod. 17. 15. & 24▪ 4▪ Voluntary and free-will-offerings might be offered at any time, becauſe for them no time was determined:Deut. 12▪ 5, 6, 11, 1…, 14. but the paſſeover might be celebrated onelyonly at one time,Lev▪ 1. 2, 3. & 2. 1. becauſe the preciſe time of it was determined.Deut. 12. 5, 6, 26, 27. In all matters of poſitive worſhip and determined circumſtances, by the word of God,Ex. 12. 6. ſuch onelyonly are… lawfull as the word of God hath enjoyned;Nu…a. 9▪ 3. and all things are forbidden which are not commanded.Omnia ſunt … Con…eſſa, Gloſſ.ad D…g. …o 47. tit. 2j. l…g. 3. But in circumſtances and matters of order not determined, no particular is neceſſary, and all ſuch are lawfull as be conſonant to the generall rules given in ſcripture; and that, if agreeable to the generall rules,… ſunt permiſſ…quae non inven…untur prohibita, Gloſſ. ad Dig. l. 4. tit. 6. leg. 2…. is lawfull which is not forbidden.
And ſo in this particular, if God had determined any preſcript form of prayer, either for ſome time or for ever, to all men or ſome onelyonly, that form to ſuch and at ſuch times had been neceſſary, and that alone lawfull, becauſe determined. If God had tied men to conceived prayer without any ſet or ſtinted form deviſed by themſelves or impoſed by others, that alone had been lawfull, becauſe determined: But ſeeing we are enjoyned to pray, confeſſe ſinne, entreat▪ mercy, and no ſet form determined; therefore any fit form is warrantable, one as well as another. For where the law hath put no difference, it is not for us to diſtinguiſh. Let it be demanded of a man when he prayeth, why he uſeth that form he then uſeth, what anſwer can he return but this, That no form is determined, and ſo any Fitting form is warrantable? Or if he anſwer otherwiſe in effect, he ſhall anſwer amiſſe; as not knowing the true ground of the lawfulneſſe of that he doth. No man hath authoritie to deviſe any ſubſtantiall means of worſhip, which muſt be referred to the ſecond commandment, no more then he may teach new doctrines or inſtitute new ſacraments in Gods church upon his own head. But the order, phraſe, or method, which is deviſed by man, is no worſhip of God. And if we put no difference betwixt the poſitive worſhip of God, which he hath in particular commanded, and muſt not be deviſed of men, and the order, phraſe and method in which his worſhip is performed, it is not poſſible to worſhip God aright without ſinne. But if we ſhall loo… more narrowly into the former diſtinction, we ſhall find it flat contradictorie to it ſelf and to the commandment. For by arbitrarie furtherances we muſt underſtand, not deviſed furtherances, which this anſwer granteth to be lawfull, but furtherances which are not neceſſary to one man though lawfull to another. And then whereas the ſecond commandment forbiddeth deviſed worſhip, which is unlawfull, as contrary to the eternall rule of righteouſneſſe; by this anſwer arbitrarie furtherances, not deviſed furtherances, ſhould be condemned: which is clean contrary to the ſcope and end of the commandment. For example, when the commandment ſaith, Thou ſhalt not make to thy ſelf any graven image, &c. If a man ſhall diſtinguiſh thus, Deviſed images are not unlawfull to him that needth, but onelyonly arbitrarie images, ſc. to him that needeth them not, ſhould he not ſpeak contrary to the commandment? The caſe is the ſame in this particular: For the things forbidden in the ſecond commandment are in generall nature one with an image, ſc. deviſed worſhip, which carrieth not the ſtamp or approbation of God. And when a ſtinted or ſet form of prayer is impleaded as contrary to that royall precept, do they not ſpeak contradictories that ſay, A ſtinted form is lawfull to him that needeth it, but an arbitrarie form unlawfull, viz. a ſtinted or deviſed form, to him that needeth it not? For this is as much as to ſay, deviſed worſhip is lawfull and acceptable in him that needeth that help; but arbitrarie worſhip, to wit, to him that needeth it not, is forbidden▪
Actions lawfull in caſe or upon condition onelyonly,Object. 10. the caſe being amoved, become unlawfull: As for David to eat the ſhew-bread: and in caſe the woman be not able to bring a lambe for her burnt-offering, then a young pigeon ſhall be accepted. Now the lawfulneſſe of a ſtinted form of prayer lieth onelyonly in caſe of ſome neceſſitie, as a naturall help to ſupply ſome defect.
Many things no queſtion are lawfull in caſe of neceſſitie which in a time free are unlawfull.Anſw. But the things unlawfull out of caſe of neceſſitie, are ſuch as God hath forbidden in his word; as the eating of ſhew-bread, &c. whereas no reaſon hath been alledged to prove the uſe of a ſtinted form unlawfull, more out of then in the caſe of neceſſitie. Alſo that neceſſitie which doth legitimate an action unlawfull out of caſe of neceſſity,Lex ceſſ…t ubi neceſſitas venit, Gratian. Decr. p. 2. q. 1. can. 1. cap. 41. muſt either free us from the commandment, or is in ſpeciall diſpenſed withall by God himſelf: But neceſſity of a ſtinted form, to free from the obligation of the ſecond commandment, or diſpenſation by way of prerogative in that caſe, none hath, nor can be ſhewed. David did eat the ſhew-bread and ſinned not,Matth. 12. 1, 2. verſ. 5, …. ſc. in caſe of extremitie: For ceremoniall precepts muſt give place to morall duties. The prieſts in the temple profane the ſabbath, not ſimply and properly, but according to the opinion of the adverſaries, if every action of the hand do profane the ſabbath: or they profane the ſabbath, becauſe they do that by the appointment of God which otherwiſe would be a profanation both of the temple and the ſabbath. If the woman be not able, then in ſtead of a lamb a young pigeon ſhall be accepted, becauſe the Lawgiver hath ſo appointed: otherwiſe (I ſhould think) it had been ſinne for the poor woman to bring a pigeon that was not of ability to bring a lamb: For her extreme neceſſitie had freed her from the law, but authoritie ſhe had none to inſtitute one rite in the place of another. If we apply theſe inſtances to the matter in hand, they will not hold: For God never forbad a ſtinted form of prayer; never gave commandment, that whoſoever did offer the ſacrifice of prayer ſhould bring a conceived prayer; nor by diſpenſation ſpeciall and peculiar warranted him that wanteth a conceived, to bring a book-prayer. And if the caſes be like, (I ſhould think) the Lord would have preſcribed a ſet form for the weak and feeble Chriſtian, as he hath appointed the oblation of the poor woman, and not left him to ſeek up and down he knoweth not where, and to bring an humane invention in ſtead of pure and true worſhip. And if the Lord have determined any ſet form in that ca…e, then the weak Chriſtian muſt uſe that alone and none other. Let this diſtinction paſſe for currant, and what commandment is there which may not be deluded: For, conſonant to theſe poſitions, we may ſay, Images muſt not be deviſed for worſhip, but in ſome caſe of neceſſitie: for they may be naturall helps to teach or ſtirre up affection, as well as a book may be a naturall help to ſupply ſome defect in prayer: The miniſter muſt not uſe wine, milk, or roſe-water as the outward ſigne in baptiſme, unleſſe it be in ſome caſe of neceſſity, as a naturall help to ſupply the defect of water: The midwife muſt not baptize out of the caſe of neceſſity, when the miniſter is at hand; but in caſe of neceſſity ſhe is a naturall help to ſupply the defect of a miniſter: The paſtour muſt be apt to teach, unleſſe it be in caſe of neceſſity, when an ignorant man is choſen to ſupply his room: A man muſt not defraud or circumvent his neighbour; it is true, unleſſe it be in caſe of neceſſity. This alſo ſeemeth ſtrange, that a book ſhould be a naturall help to ſupply ſome defect in caſe of neceſſitie, and ceaſe to be naturall when voluntarily uſed as an help and furtherance by him that needeth it not.
The concluſion of all is this; That a ſtinted publick form of prayer is the breach of no commandment, no forbidden invention of man, either in the deviſer or uſer, in the caſe of neceſſity or otherwiſe.