A Friendly Trial of the Grounds Tending to Separation, Chapter 4
CHAP. IIII. It is as lawfull to pray unto God in a form of words deviſed by others, as to ſing pſalmes to the praiſe of God in a ſtinted form of words preſcribed by others.
IF it be lawfull to ſing pſalmes to the prayſe of God in a ſtinted form of words preſcribed by others and deviſed by man,3. Arg. then likewiſe to pray unto God in a ſtinted form deviſed by others. For as prayer is an ordinance of God and a branch of his worſhip, ſo is ſinging of pſalmes to the prayſe of God: As God hath left no ſtinted form of prayer for his church whereunto he hath tied all men and all churches, no more hath he preſcribed any ſtinted form of ſinging as neceſſary for all times and churches in the new Teſtament: As the one muſt be done with the heart and ſpirit, ſo the other: As in the one the words are deviſed by men and preſcribed by others, ſo in ſinging of pſalmes: If the one be the invention of man, a ſtrange prayer, the ſimilitude of a prayer; the other is an invention of man, a ſtrange pſalme, the ſimilitude of a pſalme. And if a man be diſpoſed to reaſon againſt ſinging of pſalmes in a form of words deviſed by others, he might more plauſibly argue, That in the infancy of the church, when God ſaw a ſet form of pſalmes to be neceſſarie, he inſpired holy men to pen holy and divine pſalmes, which might be of uſe for that time, when ſuch worſhip was required: but in the times of the new Teſtament no ſet form of ſinging is preſcribed of God; no authoritie is given to the church or ordinary officers to preſcribe any ſet form which might be of uſe to all churches; there is neither precept for nor precedent of any preſcript form of ſinging in the ſcripture ſince Chriſts time; all eſſentiall parts of Gods worſhip may be performed without it, as appeareth by the examples of the primitive churches: and ſeeing God never commanded nor promiſed to accept any ſuch ſtinted forms, it is a manifeſt breach of the ſecond commandment. Theſe and ſuch like arguments do make as ſtrongly in every point againſt a ſtinted form of pſalmes as againſt a preſcript form of prayer. But I have not read, that the ſinging of pſalmes in a preſcript form deviſed by others is unlawfull.
Singing of pſalmes and praying differ many wayes:Object. 1. Robinſ. Juſtiſ. againſt Bern. pag. 467. as, Many pſalmes are for inſtruction onelyonly; and thoſe pſalmes which contein prayers, are written for our inſtruction.Copy of a Letter, pag. 7, 8. Johnſon, De prec. & liturg. pag. 14, 15. In prayer, the miniſter alone uttereth the words, the people adding their Amen in the end; but in ſinging, every perſon in the church pronounceth every word and ſyllable aloud.Greenwood, Againſt Giff. pag. 13. You ſpeak like an ignorant man to ſay that ſinging is prayer, &c. The pſalmes are parts of ſcriptures, wherein God ſpeaketh unto us, teaching and inſtructing us, and we our ſelves, and one another mutually. Prayers are poured forth in proſe; pſalmes in verſe. In prayer we beg things neceſſary for our ſelves and others; in pſalmes we praiſe God for mercies received,Anſw. &c.
It is vain to examine or alledge theſe or ſuch like differences, becauſe they make nothing to weaken the force of the argument. For be the differences never ſo many in theſe and other particulars, in this they agree, that they be parts of worſhip to be performed according to the will and commandment of God: and therefore if a ſtinted form of prayer be unlawfull, becauſe not commanded or ordained of God; a ſtinted form of pſalmes, not bearing the Lords ſtamp, muſt come under the ſame cenſure, unleſſe they can plead ſpeciall diſpenſation for it. And if a preſcript form of pſalmes not commanded of God be allowable and may be uſed in Gods ſervice, a ſtinted form of prayer is unjuſtly cenſured for that reaſon. It is a received rule,Quicquid convenit tali quà tale, convenit omni tal…. A Quatenus ad Omne valet argumentum. If ſtinted prayer be unwarrantable becauſe it is not appointed of God; a ſtinted form of ſinging not commanded muſt not be uſed. If a preſcript form of ſinging not commanded of God be approveable in his ſight, for that cauſe a ſtinted form of prayer muſt not be diſliked. One circumſtance that putteth a materiall difference in the thing or perſon from whence the argument or reaſon of likeneſſe is drawn, is ſufficient to weaken its force: but twentie particular differences betwixt the branches of worſhip weaken not an argument drawn from the agreement of the branches in the common nature of worſhip: Of which ſort this is. The Anabaptiſts may put many differences betwixt circumciſion and baptiſme; and yet the argument is good againſt them, Infants of Chriſtian parents ought to be baptized, becauſe the children of Jews in covenant were circumciſed. For let the particular differences be never ſo many, in this they agree, That they are both ſacraments of initiation, and ſo belong to them that be in covenant, ſc. the faithfull and their ſeed. The Papiſts put many differences betwixt circumciſion and the ſacraments of the new Teſtament; and yet this is a good & ſtrong argument, Circumciſion is a ſeal of the righteouſneſſe of faith, therefore the ſacraments are ſeals of the covenant of grace. For however circumciſion and baptiſme and the Lords ſupper differ in their particular natures, in the common authour, nature and end of ſacraments they agree. This is a ſound and good reaſon, that lay-men and midwives ought not to baptize, Becauſe God hath coupled together the authoritative preaching of the word and adminiſtration of the ſacraments; and yet it is no hard matter to aſſigne many particular differences betwixt the word and ſacraments. A caviller might eaſily have found out many particular differences betwixt the ſin of the angels and the Sodomites, and thoſe againſt whom the Apoſtle writeth; but that had not infringed his argument from thoſe examples. It is a ſuperfluous thing to heap up differences which are nothing to the point in hand. And if we compare this anſwer with the reaſons marſhalled to fight againſt a ſtinted form of prayer, it doth plainly overthrow and put them to ſlight. For thus they muſt needs run, Means of Divine worſhip not ordained of God are unlawfull; to wit, in ſtinted prayer, but not in forms of praiſing duplicate page duplicate page God. All ſtrange worſhip is unlawfull: But a ſtinted form of prayer is ſtrange worſhip, ſc. when the miniſter ſpeaketh alone to God, but not when the congregation pronounceth every word with the miniſter: for then either a deviſed form is not ſtrange worſhip, or all ſtrange worſhip is not unlawfull. Mens inventions in Gods worſhip are unlawfull: what all inventions or deviſed forms? No, but deviſed forms in proſe, not in verſe; when we pray, not when we praiſe God; when we ſpeak to God, not when we admoniſh one another. Becauſe this anſwer cometh often, I deſire our brethren to conſider, whether any other conſtruction can poſſibly be made of it then this, and whether ought can be ſpoken more groſſe and contradictory to their poſitions. The diſcourſes that I have ſeen againſt ſtinted forms of prayer in generall need no other confutation, but an underſtanding reader to obſerve how in this anſwer they turn the edge of their own weapons againſt themſelves.
The penmen of the pſalmes were prophets extraordinarily aſſiſted and immediately by God deſigned to that work;Object. 2. Copy of a Letter, pag 8. ſo are not the authours of the Liturgie.
This is not to the purpoſe.Anſw. For the pſalmes penned by the prophets are paterns and forms of ſpirituall ſongs, but not ſet forms preſcribed to us as pſalmes to be ſung in thoſe very words and forms. Though the pſalmes be parts of the canonicall ſcripture, our brethren muſt eſteem the uſe of them as a preſcript form to be the deviſe of man; becauſe God hath not given them to that end, nor by his commandment tied us and all churches to them and none others, in the preciſe form of words. When in the new Teſtament we are exhorted to ſing pſalmes,Eph. 5. 19. they will not ſay that we are tied to Davids pſalmes,Col. 3. 16. or other ſongs given by immediate Divine inſpiration. If therefore a preſcript form of pſalmes be lawfull,Euſeb. Hiſt. lib. 2. cap. 17. ſheweth out of Philo, that the first Chriſtians were accuſtomed to ſing prop…ios hymnos. Et hiſt. lib. 5. cap. 28. it muſt be of ſuch as are deviſed by men, and not immediately inſpired by the holy Ghoſt. Beſides, we cannot ſay that the pſalmes as they are ſung in metre in our churches, or (for ought I know) in any churches in the Chriſtian world, are the immediate and infallible truth of God, given by inſpiration of God, any more then we can ſay of an holy paraphraſe upon the ſcripture,The primitive church had certain hymnes compoſed and ſung to the honour of Chriſt. Theodoret. lib. 4. cap. 29. that it is the ſcripture it ſelf. In the new Teſtament ſince Chriſt we have no precedent of any ſtinted form of ſinging recorded in ſcripture: and if we look to the practice of the times after the Apoſtles, we ſhall find the church uſed other hymnes, and not ſcripture-pſalmes onelyonly.Ephrem made hymnes and pſalmes in the Syrian tongue, and the ſame were ſung at the ſolemn …eaſts of martyrs. And Sozomen ſaith plain, the ſame hymnes and pſalmes were ſung in the churches of Syria. See Concil. Laod. can. 59. Concil. Toletan. 4. can. 12.
There is a neceſſity of having forms of pſalmes ſet down in words;Object. 3. not ſo of prayers. In pſalmes there is of neceſſitie required a certain known form of words, that two or more may ſing together, according to the nature of the ordinance, wherein many joyning vocally do make concent or harmony. By which it appeareth how unadviſedly theſe miniſters and others do thus again and again urge ſet forms of pſalmes to prove ſet forms of prayers.Robinſon, Againſt. Bern. pag. 46…. Copie of a Letter, pag. 7.
In the new Teſtament we have no precedent for the manner of ſinging recorded in ſcripture:Anſw. and in the primitive churches following the Apoſtles times it was various,Tot penè pſalle…um chori quot gentium diverſit…es, Hieron ep. 17. ad Marc. cap 6. Of ſinging by courſe, Euſeb. l. 2. cap. 17. Socrat. lib. 6. cap. 8. Theodoret. l. 2. cap. 24. & lib. 4. cap. 2…. Plin. Epiſt. lib. 10. ep. 97. Baſil. epiſt. 63. ad Cleric. Neoceſarienſ. N… z…anz. Funebr. orat. de Baſil. Auguſt. Confeſſ. lib. 9 c. 7. Tertull. ad uxor. l. 2. extr. dicit pſalmum inter, duos ſonare. The councell of Laodicea, can. 15. forbiddeth any to ſing but him to whom the office of ſinging doth pertein. Hieron. in epiſt. ad Ruſtic. Dicas pſalmum in ordine tuo. Hieron. co…. 1… Eph. l. 2. ad cap. 5. Gratian. Diſt. 92. cap. 1. 3. Of ſinging modulation of the voice, Auguſtin. Confeſſ. l. 9. c. 6, 7. & l. 10. cap. 33. Of … together, Ambr. Hexamer. l 3. c. 5. Reſponſoriis pſalmorum, cantu vir… …um, mulierum, virginum, parv…lorum▪ conſonus undarum fragor reſulta…. And … orantis populi conſiſtens quis extra eccleſiam vocem: ſpectet celebres hymnorum ſonitus. See Conc. Carthag. 4. can. 10. … cap. 132, 133. Harm. Confeſſ confeſſ. Helvet. cap. 23. Zanch. De … D… pol. eccl. l. 1. cap 15. Bellarm. De oper. in part. cap. 14. 16. … carucrint, nec ab aliis damnatae ſunt. Pamel. in C…pr. De …rat. Dom. no…. 6. according to the cuſtome of ſeverall nations; ſometimes by one, the reſt hearing; ſometimes by courſe or quire-wiſe, as the women anſwered the men, Exod. 15. (See Jun. Exod. 15.) and ſometimes by the whole multitude; and ſometimes it was but like fair long reading, with modulation of the voyce. The primitive Fathers therefore did not judge it neceſſary that the pſalmes ſhould be ſung by the whole multitude that were preſent. And if it be neceſſary, yet is not a preſcribed form in that reſpect neceſſary. In preaching and prayer both, before that people can joyn with the miniſter, a ſtinted form of words is neceſſary; and this is all can be ſaid of ſinging. This or that form preſcribed is neceſſarie in neither; a ſtinted form is neceſſary in both. The people cannot ſing with the miniſter, unleſſe what is to be ſung be repreſented unto them in a ſet form of words; nor can they joyn in prayer, or attend to the word preached, unleſſe the matter of prayer or preaching be conveyed to their underſtanding in a ſet form of words. Is a miniſter able to expreſſe the neceſſities of the people or the doctrine of ſalvation in a form of words deviſed and ſtudied by himſelf, and is he not able by meditation and ſtudy to dictate or compoſe a pſalme to be ſung by the people as occaſion requireth? And if he be able to compoſe a pſalme, in reſpect of the form of words and method, is not a ſtinted form of ſinging a deviſed help, an arbitrary help to him, and ſo forbidden, as it was ſaid of prayer? Chriſt hath given gifts unto his miniſters for preaching and prayer; hath he not for ſinging of pſalmes also? And if it be a diſhonour to Chriſt (as ſome affirm) that they ſhould uſe a form of prayer deviſed by others, is it not a diſhonour likewiſe that they ſhould uſe a form of ſinging deviſed by others, as not enabled with gifts of themſelves to furniſh the neceſſities of the church? When preſcribed and ſet forms of pſalmes were neceſſary in the church of the Jews, did the Lord commit this office to the prieſts, Levites, or ordinary officers of the church, or to the prophets extraordinarily inſpired and called of God to this purpoſe? To whom hath the Lord committed that charge, and given ordinary authoritie to preſcribe forms of ſinging in the churches in the new Teſtament? If thee be ſuch difference, as is pretended, betwixt the deviſed forms of praying and ſinging, it is neceſſary that he that denieth the one to be lawfull and challengeth liberty in the other, ſhould ſhew his commiſſion. Copy of a Letter, pag. 11.Chriſt fitteth his ſervants with gifts for the whole work of the miniſtery, to pray as well as to preach by their own gifts: for prayer is an ordinance of the new Teſtament as well as preaching; and they are made able thereunto, not by ſhewing the ſufficiency of other men whoſe prayer they reade; but their ſufficiency is of God enabling them. Thus our brethren reaſon againſt read or preſcribed prayer; and doth not the ſame hold as truly againſt the uſe of a preſcribed pſalme? To ſing pſalmes is an ordinance of the new Teſtament, and the miniſter of God is enabled to ſing as well as to pray by his own gifts; otherwiſe he is not enabled for the whole work of his miniſtery: and if he reade or ſing a pſalme, whoſe gifts doth he exerciſe therein? This neceſſitie being preſuppoſed, I would know, whether that particular form of ſinging, deviſed by man and preſcribed by others, be an humane invention or no? If it be the deviſe of man, then it is forbidden in the ſecond commandment, as they ſay: If it be not of man, then it muſt be of God by ſpeciall inſtitution and immediate inſpiration: then the ſelf-ſame form of words iſſuing from the ſame cauſe or authour ſhould be humane, if delivered in form of prayer; and Divine, in form of a pſalme. Whereas this neceſſitie is onelyonly an adjunct to the thing, and doth not ſo change the nature of it as to make that which is of man by common gifts to be from God by ſpeciall inſtitution; as it muſt in this caſe, according to their tenent. I would know further, whether this deviſed or preſcribed form of ſinging be an acceptable worſhip and ſervice of God or no? If it be, then ſome worſhip deviſed by men is acceptable to God in caſe of neceſſitie: which cannot be admitted: If it be not worſhip, then a deviſed form of prayer cannot be condemned as a deviſed worſhip. And therefore if there be any ſuch neceſſity, as is pretended, it ſhould rather exempt from the practice of ſinging then give liberty to a deviſed form which God hath not warranted nor approved. For it is a rule in Divinity, That againſt a generall negative precept no particular affirmative can be lawfull, unleſſe that particular be warranted in ſcripture: For the ſcripture ſhould not be perfect, to furniſh the man of God completely to every good work,In religion there is no truth, but grounded upon the ſcriptures; no errour or hereſie, but repugnant to the ſcriptures; no hereticks, but refuted by ſcriptures, Whitak. Againſt Rainolds, chap. 3. if a particular affirmative not warranted in ſpeciall might be lawfull againſt a generall negative; ſeeing in that caſe a man can have no ſure ground to reſt on. But againſt this ſuppoſed generall negative precept, forbidding all humane inventions in Gods worſhip, all deviſed helps and furtherances, all ſtrange worſhip, there is no particular warrant allowing it in ſinging pſalmes. When all deviſed worſhip is condēned, how ſhall the conſcience be aſſured that this particular deviſed worſhip ſhall be accepted? No neceſſity excuſeth in the doing, of a thing otherwiſe unlawful, but that which exempteth from the cōmandment in that caſe. Now whether that pretended neceſſity of a ſet form ſhould exempt from the generall negative precept forbidding all deviſed forms as will-worſhip (as they expound it) or frō the affirmative precept of ſinging of pſalmes, let them judge who put the exception. Neceſſitie which hath no law, in ſome particular caſe, preſuppoſeth ſome free time wherein that preſſing neceſſitie hath no place; & then what neceſſity hath found out for remedy, that muſt ceaſe, the neceſſity ceaſing: But that any neceſſity which lieth continually upon all churches, as doth the ſinging in a preſcript form, if they ſing at all, ſhould warrant them to do that which is cōtrary to a general negative precept, is a tradition in Divinity never heard of before. The reaſon therefore ſtandeth ſtill in force; If it be lawfull to praiſe God in a form of words deviſed by man, it is lawfull alſo to pray to God in a ſtinted form; and an arbitrary form is altogether as lawfull as a deviſed form. And if Chriſtians ſhall not withdraw themſelves from the ſtinted prayers of the congregation before a materiall difference be ſhewed in theſe particulars, and that deſtinction of Arbitrary and Neceſſary deviſed forms be proved by ſcripture or ſolid reaſon, the world ſhall end (I am confident) before they ſeparate. And thus ſome other objections made againſt a ſtinted Liturgie are anſwered.
It is Gods ordinance,Object. 4. that the churches ſhould be edified by their gifts who miniſter unto them, and that in prayer as well as in preaching: and Chriſt …itteth all his ſervants with gifts for the whole work of the miniſtery: But in reading a ſtinted Liturgie a miniſter doth not edifie the church with his own gifts.
This reaſon concludeth not againſt a publick ſtinted Liturgie as a breach of the ſecond commandment or a deviſed worſhip,Anſw. nor as unlawfull in it ſelf, but by accident onelyonly, as it hindreth the edification of the church by the miniſters own gifts. But I deſire to know whether it be not lawfull for the miniſter at all in the publick execution of his office or any part thereof to make uſe of other mens gifts; or that he muſt not make uſe of other mens onelyonly, and not of his own at all. If the former; it is not proved by any text of ſcripture: If the later; it maketh nothing againſt the uſe of ſtinted prayer. In every part of his publick function, preaching, prayer, bleſſing, ſinging, adminiſtration of the ſacraments, reading of the ſcriptures, a miniſter may and ought to make uſe of the gifts of others. In expoſition of ſcripture he may make uſe of the divers readings, marginall notes, interlineary gloſſes, marginall references; he may make uſe of the gifts of linguiſts, tranſlatours, paraphraſts, and commentatours to explain hard phraſes, find out the coherence and meaning of the text, &c. In matters of controverſie, of the labours and gifts of them that have travelled moſt painfully therein: In application of doctrine he may make uſe of ſuch as have handled that matter more ſoundly, fully, pithily then he is able: and in the act of preaching, of all theſe joyntly or ſeverally, as he doth utter what he hath gathered out of his notes or memory. Calvine, a man of great learning, admirable dexteritie of wit, ſingular skill in the Hebrew tongue, was yet pleaſed in his commentaries upon the pſalmes to make great uſe of Vatablus annotations. Mercer in his exquiſite Commentary upon Job was not a little holpen by the ſermons of Calvine upon the ſame book. Mollerus is pleaſed for the moſt part to gather his obſervations upon the pſalmes word for word profeſſedly out of Calvine.See Moller. in Pſalm, epiſt. dedicat. How many ſermons and tractates be extant at this day wherein we may obſerve thoſe that follow to have done more then track the ſteps of them that have gone before them, and this without rebuke? In prayer a miniſter may uſe the gifts of others, to furniſh himſelf with method, words, matter and arguments; and utter his meditations, as upon meditation he hath digeſted them, by ſuch helps: yea, he may uſe thoſe very expreſſions and forms which others have uſed before him, when they be more fit and moving then of himſelf he could reach unto. In ſinging pſalmes, though the miniſter be able to turn them into more grave, ſolid, exact metre then uſuall, and nearer to the originall, yet it is not denied but he may make uſe of other mens gifts inferiour to his own. In reading the ſcripture in a preſcribed tranſlation, which is a part of Gods publick worſhip, whoſe gifts doth the miniſter make uſe of? what miniſteriall gift is exerciſed or manifeſted therein? Every child of twelve or thirteen yeares old, in reſpect of the outward act, is as well able to reade a chapter as the ſtinted Liturgie.
They anſwer,Object. 2. that,Copy of a Letter, pag. 12. Between publick reading of ſcriptures and publick reading of prayers there be two differences: Firſt, the publick reading of the ſcripture is Gods ordinance; but ſtinted prayers have not warrant from the word. Secondly, reading of the ſcriptures in the publick aſſembly ſimply conſidered in it ſelf, is not the proper work of the miniſter.
But this later is not to the purpoſe:Anſw. For we ſpeak of reading the ſcriptures as it is done by a miniſter in the publick aſſembly and in the ſolemn worſhip of God; be it when he readeth his text, being a ſhorter or larger portion of holy writ. The firſt is a flat contradiction to the reaſon it ſelf, and a plain confeſſion that it is of no worth. For when they ſay, Reading the ſcripture is Gods ordinance, wherein the miniſter uſeth anothers gifts and not his own; but the introducing of new forms by mens deviſe and appointment is not warranted: do they not confeſſe, that this is no juſt exception againſt ſtinted prayer, becauſe it ſhould condemn the ordinance of God, no leſſe then it? and, that ſtinted prayer is not unlawfull becauſe a miniſter in reading it doth make uſe of another mans gifts, but becauſe it is unwarrantable? which is the matter to be proved, and importeth a confeſſion that it is not proved by this reaſon but rather overthrown. For if they reſtrain the propoſition thus, That ſtinted form of prayer is unlawfull wherein the miniſter maketh uſe of another mans gifts not of his own; the reaſon conſiſteth all of particulars, beggeth onelyonly, but concludeth nothing. If the propoſition be generall, That is not an ordinance of God in the uſe whereof a miniſter exerciſeth other mens gifts and not his own; the exception here annexed is directly croſſe thereunto, for the publick reading of the ſcriptures is Gods ordinance. But ſeeing this is a matter ſo much inſiſted upon, That a ſtinted form of Liturgie is not warranted, and ſo unlawfull, let us conſider a little how many wayes a thing may be warranted, and in what ſenſe the propoſition holdeth true, What is not warranted, that is unlawfull. A thing is warranted in the worſhip of God three wayes: Firſt by the light of nature and reaſon, according to the generall rules of ſcripture: and ſo time, place, method, phraſe of ſpeech, and ſuch like, are warranted, though nothing be determined particularly thereof in ſcripture. 1. Cor. 11. 14.For the ſcripture commandeth that all things be done in order, but it determineth not this or that to be matter of order. Thus a ſtinted Liturgie is warranted. Secondly, a thing is warranted by neceſſary conſequence, when to ſome particular dutie required this or that particular is neceſſary or expedient, though it be not named: and ſo the tranſlation of the ſcripture is warranted, becauſe is muſt be read to edification; and edifie it cannot, unleſſe it be underſtood. Thirdly, that is warranted which is by ſpeciall inſtitution commanded as a part or ſubſtantiall means of worſhip, which ſhould be unlawfull if it was not particularly inſtituted, as being contrary to the ſecond commandment. And ſeeing the word is thus diverſly uſed in different matters, unleſſe it be wiſely diſtinguiſhed a man ſhall build falſe concluſions upon true principles, if truly applied; and ſooner entangle himſelf then confute his adverſary: as it fareth with our brethren in this caſe. For taking the word warranted in the ſtricteſt ſenſe, when they diſpute againſt a ſet form or Liturgie, as an addition to the word, and means of worſhipping God by the deviſes and appointment of men, they conclude erroneouſly: For a ſtinted Liturgie is no ſubſtantiall means of worſhipping, or poſitive worſhip, (for theſe two are one) but onelyonly a matter of order, or form of words and method, wherein we preſent our requeſts to God, &c. And from the ſame miſtake they enſnare themſelves, while they teach others to argue upon the ſame grounds and with like force againſt ſinging of pſalmes and reading of ſet tranſlations; to wit, That they are not warranted of God, and that we muſt be carefull, as not to take away from the word any ordinance of God, ſo not to adde to the word, as means of worſhipping God, the deviſes and appointment of men. Out of which ſnare they can never rid themſelves, unleſſe they take the word warranted in a larger ſenſe, and diſtinguiſh betwixt the ſubſtantiall and neceſſary means of worſhip, and that which is allowed by conſequence onelyonly, or doth pertein to the worſhip of God …s a matter of order. For though ſinging of pſalmes be commanded of God; though God allow, nay command, that the ſcriptures ſhould be tranſlated, as that without which they cannot be read to edification: yet the frame of words in ſinging, and the tranſlation it ſelf is the work of men, and the words and phraſes the deviſes of men, not an ordinance of worſhip. This knot cannot be untyed but it will cut the ſinews of the former objection.
Who ſeeth not,Object. 5. that the impoſing of prayers deviſed by other men upn the churches,Copy of a Letter, pag. 13. to be uſed of all miniſters ordinarily for theirs and the churches prayers,Who put this inſtrument into your miniſters hands? Chriſt in his Teſtament appointed none ſuch, Ainſw. Arg. anſw. pag. 59. doth much derogate from the honour, fruit and benefit of Chriſts aſcenſion into heaven, and from the love, care and bounty that he hath and ſheweth continually to his church upon earth, giving gifts to men for the work of the miniſtery and the profit of the churches? Eph. 4. 8, 13. 1. Cor. 12. 4, 5, 6. with Matth. 28. 20. Whatſoever derogateth from the honour, fruit and benefit of the aſcenſion of Chriſt,Johnſon, De prec…. & lit. pag. 36, 37. that is wicked and unlawfull: But to reade prayers out of a book derogateth from the honour, fruit and benefit of Chriſts aſcenſion.
What is here ſaid of impoſing prayers deviſed by others,Anſw. is alledged againſt the uſe of ſtinted prayers and Liturgie, and ſo muſt be underſtood: and till the uſe of a preſcript form of prayer or Liturgie be proved unlawfull, it will never be found derogatorie to the honour, fruit and benefit of Chriſts aſcenſion. Chriſt aſcending up on high hath given gifts unto men for the work of the miniſtery, as well for prayer as for doctrine and preaching, added alſo, for baptizing, adminiſtration of the Lords ſupper, catechizing, bleſſing, confeſſion and profeſſion of faith, and ſinging of pſalmes: And if a ſtinted form of prayer be derogatory to the honour of Chriſts aſcenſion; for the ſame reaſon a ſtinted form in all or any of theſe is derogatory likewiſe. Chriſt hath given gifts unto men for doctrine or preaching: is it therefore unlawfull for the miniſter of the Goſpel to make uſe of tranſlations, commentaries, linguiſts, controverſie-writers, &c. to help and furniſh him the better in this work? is this to derogate from the fruit and benefit of Chriſts aſcenſion? Ability to preach is a gift which Chriſt beſtoweth upon his ſervants: but (I hope) they will not ſay he is unmeet to be a miniſter of Chriſt that doth penne his ſermons, and ordinarily deliver them in that method and ſtinted phraſe which he hath premeditated; or that his ſo doing is diſhonourable to the fruit and benefit of Chriſts aſcenſion. And it will be a difficult thing to give a ſubſtantiall reaſon why a ſtinted prayer and not a penned ſermon ſhould be ſo challenged. Chriſt hath given to his miniſters ability to pray in their meaſure, but not in ſuch meaſure as they ſhould need no help; nor ſuch abilities of ſpeech or utterance, as that every miniſter ſhould be ſo enabled to pray, in fitting words, according to preſent occaſions, as not to need ſome help, ſtudie and meditation, yea, to digeſt his meditations into a ſtinted form of words. And this ſtinted form delivered upon premeditation, out of memory, is a preſcript form, in the judgement of our brethren. But let us grant (what can never be proved) that every miniſter hath the gift of ſpeech and utterance, that he needeth no help or furtherance upon any ſuddain occaſion, what will follow? If they be ſo endued, it will be ſaid, there is no warrant for others to preſcribe, nor for themſelves to reade over ſuch ſtinted prayers. What not? An able miniſter hath diſcretion and wiſdome to know what portion of ſcripture is meet to be read, and how much: hath the church no warrant then to appoint what books, chapters or ſections ſhall ordinarily be read? nor the miniſter warrant to obſerve that appointment? A learned Grecian or Hebrician is able to tranſlate a book or chapter in the Old or New Teſtament as well, peradventure better, then it is in our ordinary tranſlations: may not the church then ordain one tranſlation uſually to be read? Let me intreat our brethren to view the ſtrength of this reaſon in another of the ſame form, which I certainly perſwade my ſelf they will not allow; and it is this; Reading of tranſlations in the worſhip of God is unlawfull, becauſe it doth contradict the gifts beſtowed by Chriſt upon the church for the work of the miniſtery, and derogateth from the vertue of Chriſts aſcenſion and dignity of his kingdome, and blemiſheth Chriſts bounty to, and care of his church, and may be performed by a child perfectly well. For it may be ſaid, If Chriſt hath given gifts unto men for the work of the miniſtery, he hath given ability alſo to tranſlate the ſcriptures, or elſe tranſlations are not neceſſary: And if Chriſt hath given gifts to his ſervants to tranſlate the ſcriptures, or tranſlations be not neceſſary, then they have no warrant to reade, nor others authority to preſcribe any ſet tranſlation. It may alſo be added, That God will be worſhipped with our own, not with another mans; with that which coſt us ſomething, not with that which coſt us nothing; with our own gifts, not with other mens. But for one ignorant of the originals to reade the tranſlations, is to offer unto God that which coſt him nothing, to ſerve God with other mens not with his own gifts. The concluſion our brethren will not acknowledge; but whatſoever they can ſoundly anſwer to the premiſſes will with the ſame labour untie the knot of their own argument.
God is to be ſerved with the beſt.Object. 6. But a miniſter is enabled to pray better, according to the occaſion, then poſſibly he can be in a ſtinted form. Curſed be the deceiver, Mal. 1. 14. Robinſ. Juſtificat. againſt Bern. pag. 475, 476.which hath a male in his flock, and voweth and ſacrificeth unto the Lord a corrupt thing. If theſe miniſters then, and others, have a better ſacrifice of prayer and thanksgiving then their ſervice-book, (as their own practice both publick and private,He is accurſed that bringeth not the beſt offerings that he hath, Mal. 1. 14. Greenwood. pag. 10. Ainſw. Of the uſe of the Lords prayer. See Paget, Arrow, c. 3. when they have liberty, ſheweth they have, and that ſo themſelves judge) let them learn to fear him that is a great King, and whoſe name is terrible, even the Lord of hoſts. The Lord will be worſhipped with the beſt we have; and he is accurſed that having a male for ſacrifice doth offer a corrupt thing to the Lord, Mal. 1, 14.
If this be granted, that every miniſter is enabled to pray better,Anſw. according to the preſent occaſion, then poſsibly he can be directed in a ſtinted form, (which can never be proved by text of ſcripture, or ſound reaſon drawn from thence) in like manner a man may, and ſome have argued againſt the reading of tranſlations; God will be ſerved with the beſt we have: but there is no one tranſlation the beſt we have; for a miniſter may be able to render a chapter, ſentence or verſe more ſignificantly then the tranſlation hath it: And yet (I ſuppoſe) no miniſter will refuſe to uſe a ſound and good tranſlation, though it be here and there leſſe ſignificant; nor take liberty in reading to alter it at pleaſure, leſt liberty herein ſhould teach graceleſſe and ungodly people to wrangle againſt the ſcriptures themſelves. In preaching and diſputing men may and do note the ſignificancy of the phraſe, which cannot ſo fully be expreſſed in a tranſlation; and more fully interpret what is not ſo plain and full as might be deſired: but in reading the ſcriptures in the congregation great warineſſe is to be uſed, leſt boldneſſe to correct occaſion doubts in the weak, and embolden the ungodly to carp againſt religion. And if a miniſter may be tyed to the uſe of a ſound & good tranſlation, though not in every jot or tittle the beſt that may be, this reaſon hath loſt its ſinews. Univerſall propoſitions duly limited may be of great uſe, whereas if extended too farre, they are dangerous in application. It is true, if we ſpeak of Gods incomprehenſible goodneſſe, excellency, glory and dominion, that more love and ſervice is due to God then he requireth in his word, or poſſibly can be given by men or Angels: It is true, we are bound to whatſoever duty the Lord requireth in his law, for matter, manner and meaſure; to whatſoever he obligeth us unto upon ſpeciall occaſion, or inciteth us unto by the heroicall motions of his Spirit, which muſt not be reſiſted: It is alſo moſt true, that the creature cannot merit of the Creatour; much leſſe can ſinfull man, who faileth continually in his beſt duties, and offendeth in many things, ſupererogate by doing ſome outward act not required, or forbearing ſomewhat in it ſelf allowable, when outwardly and inwardly he cometh ſhort in many things commanded. But in every externall act, which is neither work of piety, mercy, nor juſtice, but onelyonly an appertenance thereunto, or an outward prerogative onelyonly, a Chriſtian is not bound by the law of God evermore to do that which is beſt. There is a latitude and extent of the commandments, which God gave in bounty, wherein he requireth not all that he might, but what he pleaſeth: and if we keep our ſelves within the bounds preſcribed of God, we ſin not.2. Sam. 7. 7. David did well in taking care for, and purpoſing to build the houſe of the Lord; but ſeeing the Lord never ſpake word to David, ſaying, Build me an houſe, if that reſolution had never come into his heart he had not ſinned.Acts 4. 37. & 5. 4. They that ſold their poſſeſſions, and laid the price at the Apoſtles feet, did very well; whereas they might ſtill have reteined their poſſeſſions without ſin.1. Cor. 7. 37, 38, 39. He that hath the gift of continency doth beſt if he marry not, ſaith the Apoſtle, in reſpect of the preſent occaſion, and his own freedome: But if he marry, he …inneth not. The Law required a ſacrifice without blemiſh:Lev. 1. 3, 10. & 3. 1. & 4. 3, 23. but ſimply the beſt in the flock it did not require. He is accurſed that having a male for ſacrifice doth offer a corrupt thing: but no ſuch heavy doom is denounced againſt him who doth not offer ſimply the beſt male in his flock. The churches of God ſin not in reteining their ancient confeſſions of faith and forms of catechiſmes, being ſound, plain, and full in matters fundamentall, concerning faith and obedience, though ſome more exact, methodicall or perfect might be framed. If the excellency of one form exclude all others which have not the ſame meaſure or degree of exactneſſe, it will not be eaſie for our brethren to reſolve, how either to preach, or pray, or perform any other ſervice to God at all. How ſhall a miniſter reſolve himſelf, whether this be ſimply the beſt ſermon that he can make, for matter the fitteſt, the exacteſt for method, moſt proper for phraſe, profitable for compoſure? How ſhall a Chriſtian reſolve himſelf, whether it be beſt for him to pray ever ſo long as he ſhall be enabled, or to contract himſelf as occaſions ſhall require? If a ſcrupulous Chriſtian ſhould enquire, whether he might uſe the Lords prayer at all, or uſe it onelyonly and none other, he could expect no ſatisfactory anſwer from them that oppoſe a ſtinted form of prayer by this argument: For firſt they will tell him, He may uſe a petition, two, or more, or all in the Lords prayer, even word for word, if the holy Ghoſt directeth him:Ainſw. ubi ſupra. then, That the heads themſelves in thoſe petitions are ſo generall as no man can well for himſelf or others uſe them aright without ſome ſpeciall relation or application to his or their particular eſtate or occaſions; neither can any mans or churches caſe or underſtanding reach unto all things needfull for all occaſions, times and perſons, as thoſe heads do comprehend: That our Saviour giveth us a rule and direction how to pray,Johnſon, pag. 24. but tyeth us not to that form: That the prayer cannot be ours properly if rehearſed, becauſe we are to ſay, Our father, and all things neceſſary for our ſelves and others, for paſt and future times and conditions are comprehended in it: and,Pag. 22. That if we ask all things comprehended in thoſe petitions at one and the ſame time, we ſhall ask things contrary; which cannot be done in faith: Laſtly, ſeeing it is a moſt perfect prayer, wherein is no want or ſuperfluity,Ainſw. ubi ſupra. if it were Chriſts meaning to enjoyn the ſaying over of theſe words for our prayer to God,Greenwood, Againſt Gifford, pag. 19. then ought we to uſe theſe onelyonly and none other; becauſe it ſhould be but babbling & preſumption to joyn or put other prayers in ſtead of that which is ſo abſolute and ſufficient: for the Lord will be worſhipped with the beſt we have, &c. Lay theſe things together, and what reſolution can be gathered to that queſtion but this, He may uſe it, He may not uſe it; He may uſe other prayers with it, When he uſeth it, he may uſe none other, becauſe it is moſt perfect and ſufficient. For anſwer it might be added, That in publick prayer the capacity and edification of the people is more to be reſpected of the miniſter then his own ability of conceit or utterance: The phraſe and diſpoſition of words uſed in prayer in the aſſembly ſhould rather be grave and ſimple then ſtrained to the higheſt degree of fervency that the meſſenger of God is able. It is alſo to be conſidered, that what is ſimply beſt, is not beſt in relation to this or that circumſtance or end: what is beſt in a time free, is not beſt in a time not free. And if a ſtinted form of Liturgie be not neceſſary to help the inability of the miniſter, it may be expedient upon other grave and weighty conſiderations, concerning the good of Gods church, both miniſters and people.
The impoſition of ſet forms,Object. 7. ſo to be uſed for matter and manner by our miniſters, hath a variation from, I may ſay, an oppoſition unto the law of fear and ſervice, ſc. That we ſhould love the Lord with all our ſouls, all our ſtrength, &c.
That which is ſaid of our form to be uſed for matter and manner, is altogether impertinent, or turneth the edge of the argument. For either all publick forms of prayer wherein a miniſter maketh not uſe of his own but other mens gifts be unlawfull and derogatorie to the honour, fruit and benefit of Chriſts aſcenſion; and then it is impertinent to urge this of our form for matter and manner: Or ſome forms be lawfull notwithſtanding a miniſter maketh not uſe of his own but other mens gifts; and then this is no juſt exception againſt the uſe of our Liturgie. For if any publick ſtinted form of prayer be lawfull, then ours is lawfull ſo farre and in what it agreeth with that lawfull form for matter and manner: And what reaſon ſoever diſproveth the uſe of ours for matter, manner, or what elſe ſoever can be objected, that diſproveth the uſe of all ſet forms that be of the ſame nature and uſe for matter or manner. Thus therefore you may take the Argument, If ſome ſet or ſtinted form of prayer be lawfull ordinarily to be uſed without addition or alteration, though therein the miniſter make uſe not of his own but others gifts; then our ſtinted form of prayer is not unlawfull becauſe it is to be uſed ordinarily without addition or alteration, though therein the miniſter make uſe not of his own but of others gifts. For whatſoever maketh our form unlawfull, that maketh all forms agreeing with ours in that particular unlawfull: But the former hath been proved already.
Why may they not as lawfully command to preach by reading of Homilies,Object. 8. Johnſon, ubi ſupr…, pag. 37. Copy of a Letter, pag. 11. as to pray by reading of the Liturgie? both which are contrary to the inſtitution of Chriſt, and the holy ſcriptures. Greenwood, ubi ſuprà, pag. 28.The two feet upon which the dumb miniſtery ſtandeth, like Nebuchadnezzars image upon the feet of iron and clay,Read prayer mainteineth ſuperſtition & an Idole-miniſtery. are the book of Common prayer, and of Homilies: the reading of the former (which is the right foot) ſerving them for Prayer;Robinſon, Juſtific. pag. 47. 4. and the other, for Preaching: Which feet if they were ſmitten, as were the other, with the ſtone cut without hands, the whole Idole-prieſthood would fall and be broken a-pieces, as that other image was.
This objection preſuppoſeth that there is ſome great affinity betwixt a ſtinted Liturgie and an idle miniſtry;Anſw. Johnſon, p. 30. which is a bare conjecture. For in the Primitive church the abettours, mainteiners, and in part deviſers of ſtinted Liturgies have and for ever ſhall be renowned in the church of God for their conſtant, continuall and unwearied pains and induſtry in preaching the Goſpel.See Chryſoſt. in Gen. Hom. 3, 4, 5, 6, 27, 28, 31. &c. It is a thing notoriouſly known and confeſſed, that Cyprian, Ambroſe, Chryſoſtome and Auguſtine did all of them allow and approve and ſome of them deviſe, ſtinted forms of Liturgies;Auguſt. Tract. 9. in Joh. Heſterno enim die &c. in hodiernum diem diſtulimus. & Tract. 12. Ex eo quòd heſterno die intentam fecimus, &c. Et Tract. 16. Hodi…rna Evangelica lect…o heſterni diei ſequitur lectionem quae nobis proponitur ad diſputandum. Tract. 21, 29, 35, 37, 50. Poſſidon. in vita Auguſt. cap. 21, &c. Aug. De verb. Dom. in Evang. ſerm. 15. De verb. Apoſt. ſerm. 5, 6. Literis carens Sacris non poteſt eſſe aptus officiis. Gratian. Diſt. 36. can. 1, 2. Haec duo ſunt Pontificis opera, ut aut à Deo diſcat, legendo ſcripturas Divinas, & ſaepius meditando; aut populum doceat. Origen. Hom. 6. in Levit. Gratian. Dist. 36. can. 3. Sacerdos namque ingrediens vel egrediens moritur, ſi de eo ſonitus non auditur; quia iram contra ſe occulti Judicis exigit, ſi ſine praedicationis ſonitu incedit. Grat. Dist. 43. 1. Oves proculdubio tacendo paſtor occidit. Greg. l. 1. epiſt. 33. Gratian. Diſt. 43. can. 4, 5. Epiſcopus lectioni, & orationi, & verbi Dei praedicationi tantummodo vacet. Concil. Carthag. 4. can. 20. Grat. Diſt. 88. can. 6. See Concil. Antioch. can. 17. 18. In omni ſacerdotali convivio lectio Divinarum ſcripturarum miſceatur. Per hoc enim & animae aedificantur ad bonum, & fabulae non neceſſariae prohibentur. Concil. Toletan. 3. can. 7. Gratian. Diſt. 44. can. 11. Quia nequaquam lectioni ſtudeas, nequaquam exhortationi invigiles, ſed ipſum quo que uſum eccleſiaſtici ordinis ignores; hoc eſt in teſtimonium, quòd eis ſub quibus es poſitus ſervar… reverentiam neſcis. Greg. Natal. epiſc. l. 2. reg. ep. 14. Grat. Diſt. 44. can. 5. Concil. Moguntiac. can. 25. Si fortè Epiſcopus non fuerit in domo ſuâ, aut infirmus eſt, aut aliquâ cauſâ exigente non valuerit, nunquam tamen deſit diebus Dominicis &c. Chryſoſt. conc. 3. de Lazar…. Ho…. …, & 5. in Matth. & Hom. 10. in Joh. Hom. 6, 8. in Gen. Et Hom. 5, & 6. ad populam Antiochen. Theodoret. De corrigend. Graecor. affect. l. 5. Hieron. in Epitaph. Paule. Auguſt. in cap. Jejun. Chryſoſt. in epiſt. ad Coloſſ. Hom. 9. & in Gen. …9. See jewel, Againſt Hard. art. 15. div. 15. Sixt. Senenſ. Biblioth. Sanct. l. 6. annot. 152. and yet who almoſt for diligence and labour in teaching the people in the wayes of ſalvation to be compared unto them? Of their learning and zeal it is needleſſe to ſay any thing. For three of them there is plentifull teſtimony that they preached every day in the week and yeare, at leaſt once or twice, without fail: Ye heard yeſterday, Ye ſhall heare to morrow, is common in their tractates and homilies. Auguſtine even to the extremity of his ſickneſſe preached the word of God in his church cheerfully and boldly, with a ſound mind and judgement, without any intermiſſion at all. The like diligence is noted in others who lived before and about thoſe times: in all which a ſtinted Liturgie was in uſe. And generally the Fathers in the primitive church preſſe the knowledge of the ſcriptures, reſidence upon his charge, diligence in reading, meditation, prayer and inſtruction of the people, as duties requiſite and neceſſary, and by no means to be neglected or omitted of the miniſter. They alſo exhort the people, not onelyonly to heare the word of God, but to learn it by heart, to inſtruct and warn one another, to ſing pſalmes, conferre religiouſly, begin and end their feaſts with ſolemn prayer, reade the ſcriptures in their houſes and diſcourſe thereof one with another for their mutuall profit and edification; and to call their families, children, wives, ſervants, friends and neighbours together, and to repeat the ſermons they heare at church-together, after the ſermon ended. Such exhortations are common and ordinary in them who approved ſtinted Liturgies: Let one of you take in hand the holy book; and by the heavenly words, having called his neighbours about him, let him water and refreſh both their minte and his own. See Jewel, Apol. def. part. 5. chap 3. div. 4. Cham.Being at home we may both before and after meat take the holy books in hand, and thereof receive great profit, Panſtr. tom. 1. lib. 10. cap. 4, 5, 6, 7. &c. Gregor. l. 4. Epiſt. 44 Gratian. Diſt. 91. can. 2. Phil. Mor…. De Euchar. lib. 1. cap. 4. Conc. Colonienſ. can. 12. Willet. Synopſ. Contr. 13. qu. 7.and miniſter ſpirituall food unto our ſouls. Gregorie diſalloweth that ſuch ſhould attend to ſinging and modulation of the voice who ſhould apply themſelves to the office of preaching. Hierome cut ſhort the leſſons (when whole books were read in order before) that ſo there might he time for preaching. Durantus himſelf miſliketh the men that extra modum & ordinem orationes multiplicant, unde auditores ſibi ingratos efficiunt, & populum Dei potiùs faſtidio avertunt quàm alliciunt. Duranti Rational. l. 4. cap. 15.And Petrus de Aliaco counſelleth quòd in Divino officio non tam …neroſa prolixitas quàm devota & integra brevitas ſervaretur. Petrus de Aliaco, lib. De reform. Eccl. cap. De reformat. Praelator.A ſtinted Liturgie then in it ſelf doth not abbridge nor hinder the liberty of preaching or prayer according to the ſpeciall preſent occaſions, nor ought it ſo to do.2. Tim. 4. 3. For when the miniſter of the Goſpel is bound to be inſtant in ſeaſon and out of ſeaſon, to teach, exhort, reprove with all long ſuffering and patience, theſe neceſſary and wholeſome functions of the holy miniſtery muſt not be truſt out or hindred.Whitak. in Dur. lib. 8. §. 10. 2. And it is not hard to ſhew the wiſedome and moderation of the churches in their preſcribed catechiſmes, ſtinted prayers and exhortations, in the adminiſtration of the ſacraments, &c. to be ſuch, that they have allowed time convenient both for preaching and prayer, according as God hath enabled his meſſengers. In theſe times of this reformation, the pains of ſuch whom God ſtirred up firſt to preach the Goſpel,Concil. Vaſenſ. 2. An. Dom. 444. tom conc. 2. pag. 19. and inſtruct the people in the wayes of ſalvation was almoſt miraculous, and yet generally they approved and deviſed a publick ſtinted form of Liturgie.Si presbyter aliquis infirmitate prohibente per ſeipſum non potuerit praedicare ſanctorum Patrum homiliae à diaconis recitentur. Caranz. Sum. Concil. Concil. Vaſenſ. cap. 4. As for Homilies, they were firſt allowed in the church, not to uphold or maintein an ignorant miniſtery, or to ſupply his defect that ſhould take pains but would not, much leſſe to ſhut out preaching; but to ſupply the caſuall defect of preaching through the weakneſſe and infirmitie of the miniſter.