A Friendly Trial of the Grounds Tending to Separation, Chapter 6
CHAP. VI. In ſcripture there be preſcript forms of bleſſing, prayers, ſalutations, &c. which may lawfully be uſed.
IN ſcripture we find preſcript forms of bleſſing,Argum. 5. prayers,Num. 6. 22, 23. and thanksgiving, both ordinary and extraordinary,Pſal. 22. 1. & 102. approved of God, which might be uſed by the prieſts,Hoſe. 14. 23. Levites, and Saints or faithfull people,Joel. 2. 17. and that upon deliberation, uſually, conſtantly,Deut. …6. 5, 10 as occaſion was offered, and not by the immediate motion of the Spirit.Pſal. 92. 1. I ſay not,Ezra 3. 10. that the preiſts in bleſſing,Rev. 15. 3. or the Saints in prayer, were neceſſarily bound to thoſe very words and ſyllables: But they might lawfully uſe them and without ſinne. We find alſo ſtinted forms of ſalutations, valedictions,2. Chro. 29. 30. and bleſſing,Iſa. 12. 1. which have been often uſed,Rom. 1. 7. and may lawfully be uſed ſtill without variation;1. Cor. 1. 3. though we be not neceſſarily obliged thereunto.2. Cor. 1. 2. Our Saviour alſo preſcribed a ſet form of baptizing,Gal. 1. 3. which we obſerve conſtantly without addition or variation;Epheſ. 1. 2. though we be not tied by abſolute neceſſity to rehearſe the ſame words in the ſame ſyllables.Phil. 1. 2. No ſubſtantiall change is to be admitted which may alter the ſenſe:1. Theſſ. 1. 1. but the very form of ſpeech,2. Theſſ. 1. 2. as whether we ſay,Rom. 16. 24. I baptize, 1. Cor. 1. 16, 23.or as the Greek church,Phil. 4. 23. Be thou baptized, 2. Theſſ. 5. 28.&c. is not of like neceſſitie:2. Theſſ. 3. 18. nevertheleſſe we may and do conſtantly uſe this form,Matth. 28. 19. I baptize, Willet, Synopſ. co…tr. 12. qu. 2. & contr. 11. qu. 1. Append. Whitak. De ſacr. Bapt. qu. 1. pag. 221, 222. Chamier. Panſtr. tom. 4. De Bapt. lib. 5. cap. 3. §. 5. Piſcator, in Matth. 28. 19. Schol. Maldonat. in Matth. 28. 19.&c. without addition or variation at any time. Our argument from theſe places is this; If a ſet form of bleſſing, thanksgiving, ſalutaion, and adminiſtration of baptiſme be lawfull to be uſed ordinarily without addition or variation; then a ſtinted form of prayer, to be uſed ordinarily without addition or alteration, is not unlawfull: But a preſcript form of bleſſing, thanksgiving, ſalutation, and adminiſtration of baptiſme, to be uſed ordinarily without addition or alteration, is not unlawfull.
There is apparent difference betwixt prayer and bleſſing:Object. 1. For prayer is expreſſed from men to God;Copy of a Letter, pag. 6. but bleſſing is pronounced from God to men.Robinſ. Againſt Bern. pag. 466. Prayer may be performed by one equall to another, by an inferiour to a ſuperiour, yea by a man to himſelf:Johnſon, pag. 12. but bleſſing is alwayes from the greater to the leſſe. And Solomon uſed a different geſture in praying and in bleſſing the people.
Let prayer and bleſſing differ in theſe and other particulars as many as they pleaſe;Anſw. in this they agree, that they are both parts or branches of worſhip: And if a ſtinted form be diſallowed in the one, it is unlawfull in the other: if it be a deviſe of man to be condemned in the one, it cannot be approved in the other: And therefore ſeeing a preſcript form of bleſſing is lawfull, a ſtinted form of prayer is not to be condemned.
Moſes did not preſcribe unto the prieſts a form of words whereunto they muſt be tyed in bleſſing of the people,Object. 2. copy of a Letter, pag. 6. Johnſon, ubi ſuprà, pag. 12, …4. but onelyonly gave them a rule of direction according to which they ſhould bleſſe them: For otherwiſe the prieſts had ſinned, whenſoever, pronouncing the bleſſing, they had uſed other words.Greenwood, Againſt Giff. pag. 7, & 16. And the particle, Thus, So, or In this manner, denoteth the form or ſimilitude of the things whereof there is mention,Robinſon, Againſt Bern. pag. 469, 470. &c. It is a troubleſome thing that theſe miniſters thus urge the letter of the ſcriptures, as if the queſtion were not about their ſenſe and interpretation; which they ſhould prove to be for their ſtinted ſervice, &c. but the queſtion is, whether Moſes tyed and ſtinted the prieſts to that form of words in bleſſing the people.Johnſon, pag. 28, 29. The like they ſay of the form of baptiſme.
It ſufficeth,Anſw. that theſe forms of bleſſing, prayer, and thanksgiving, and adminiſtration of baptiſme, might or may be uſed; though in conſcience neither the prieſts then nor we at this day are neceſſarily tyed unto them in ſo many preciſe words: For the lawfull not the neceſſary uſe of a preſcript form of prayer or Liturgie is now in queſtion: which is proved by the places above rehearſed, and not gainſaid at all by this anſwer.2. Chron. 5. 13. with Pſal. 131 1. For if the Saints in former times might pray unto or praiſe the Lord in a ſtinted form of words invented by themſelves or indited by others▪ Jer. 33. 11. with Ezra 3. 10, 11.as we find they might and did; if the preieſts might uſe a ſtinted form of words in bleſſing the people, whereunto they were not tyed;Luke 10. 5. if Chriſtians may ſalute one another in this ſtinted form of words,Ruth 2. 4. Peace be unto you, The Lord be with you, The Lord bleſſe thee, though they be not tyed thereunto, nor can reach every particular comprehended in thoſe ſhort ſentences recorded in ſcripture; then a ſtinted form of prayer or bleſſing, in words invented by themſelves or indited by others, is lawfull to us: for in that particular the ground and reaſon is common to them and us. Apply this anſwer to the reaſon, That the prieſt might uſe that form without variation, but was not tyed unto it, That we may uſe the Lords prayer without alteration, and the form of baptiſme without addition and diminution, but are not neceſſarily obliged to uſe the very words and ſyllables preciſely; and I know not how they ſhould tye the knot faſter. For is not this in plain terms to confeſſe,Fulc. in Rhem. in 1. Cor. 14. §. 14. Calvin. in Matth. …. 9. Noluit praeſcribere fil…s Dei quibus verbis utendū ſit, ut ab ea quam dictavit formula deflectere non liceat. That an arbitrarie ſtinted form is lawfull but not neceſſary? If God had commanded a form, it onelyonly had been neceſſary; if God had determined one preciſe form, that onelyonly and none other had been lawfull: but ſeeing he hath commanded none, determined none preciſely, but left us free to uſe thoſe recorded in ſcripture, or ſome others in the ſelfſame or other words, a ſtinted form is apparently warranted of God though not commanded.
It followeth not,Object. 3. Johnſon, p. 14. Greenw. pag. 14, 15. that a preſcript form deviſed by man is lawfull, becauſe a form preſcribed of God is good. Moſes was a prophet, and had an immediate commiſſion from God for what he appointed in the houſe of God:Copy of a Letter, pag. 8, 9, 17. which the impoſers of the Liturgie cannot plead.Robinſon, Againſt Bern. pag. 473. Chriſts ordinance can make the writings of the Apoſtles a rule of faith: can men make another ſcripture? &c.
A form preſcribed and determined by God is not onelyonly lawfull and good,Anſw. but neceſſary and onelyonly lawfull, as it is preſcribed: which prerogative no form deviſed or preſcribed by man can participate. But when God is pleaſed to give a form for direction onelyonly, and neither to command it preciſely nor to determine it as the onelyonly allowable for words and ſyllables, in that caſe this reaſon is good, That ſeeing the forms ſet down in ſcripture may lawfully be uſed though not preſcribed, therefore a ſtinted form is not unlawfull. And thus we conclude from theſe paſſages of holy writ, The ſtinted forms of bleſſing, prayer, thanksgiving, and baptizing ſet down in ſcripture are lawfull to be uſed, though not preſcribed of God as neceſſary; therefore a ſtinted form of prayer is not unlawfull. For that form of words which is neither determined nor commanded of God as neceſſary, but left at liberty to be uſed or not, that is not in point of conſcience abſolutely more lawfull then another ſound and grave. If no form of words be determined or commanded, any form juſt and good, one as well as another, is free in conſcience. Gods commandment maketh a thing neceſſary; his determination maketh it onelyonly and none other lawfull: but a form not tying to the words preciſely, but given for direction onelyonly, doth authorize any other for matter the ſame and different onelyonly in words or phraſe of ſpeech. Every ſtinted form of prayer or bleſſing, &c. not preſcribed of God or ordained of him, is an humane deviſe, though the matter be good and the words be gathered out of the ſcripture; becauſe whatſoever is not from heaven, is of men; what is not of God by his inſtitution preſcribed or appointed, that our brethren conclude to be humane: But no preſcript form of bleſſing, prayer, or praiſe, &c. is appointed of God and commanded as neceſſary to be uſed of all or any man at all times, as they confeſſe and labour to convince: Therefore it neceſſarily followeth, That if one godly form of prayer or bleſſing may conſtantly be uſed, another for matter the ſame, though different in phraſe of ſpeech, may be uſed alſo as occaſion ſhall require: For none is abſolutely commanded; and all things required by the word of God in prayer may be obſerved in the one no leſſe then in the other. In this whole anſwer therefore, which cometh ſo often in the ſecond branch, they ſtrengthen our reaſon as much as can be deſired againſt themſelves: In the other they look not to the point in hand nor the force of the reaſon.
Thoſe forms mentioned 2. Chron. 29. 30. are in the ſame place expreſſely ſaid to be compoſed by thoſe that were Prophets and Seers,Object. 4. as in other places, of purpoſe as it were to prevent imitation, an ordinary riſe to imagery.
The forms mentioned were given no queſtion by the inſpiration of the Spirit;Anſw. and ſo is the Lords prayer, the form of baptizing, and other pſalmes regiſtred in holy ſcripture: But the application of thoſe particular forms to this on that purpoſe was not by an extraordinary motion of the Spirit, but upon grounds common to others with them, upon like occaſion, or in caſes analogicall. And if in that reſpect it be not lawfull to imitate their practice, I would gladly know by what warrant we ſing the pſalmes of David or other holy prophets inſpired of God, or uſe a ſet tranſlation, &c. Upon what grounds may they compoſe a catechiſme for the edification of the people of their particular charge, or gather together and alledge ſcriptures in their ſtudied ſermons, either for inſtruction, exhortation, rebuke or comfort? If they have not warrant from theſe and ſuch like practices of the people of God, it will prove in their conſtruction but the precept or deviſe of man. The compoſure of thoſe pſalmes was by the immediate inſpiration of the holy Ghoſt, wherein no man not immediately inſpired may preſume to imitate them: but forms given by inſpiration are thus farre for our imitation, that we may uſe the ſame words or other words deviſed of our ſelves to the ſame purpoſe, ſc. to expreſſe and lay open the conceits and deſires of our ſoul. Hezekiah did not compoſe that form, but commanded the Levites to make uſe of it being already compoſed. But how imitation herein ſhould be a riſe to imagery I cannot conceive. To adde unto or detract from the word of God or his ordinances, is great preſumption: to imitate the Saints in that particular which they did by immediate inſpiration, and could not do without ſuch inſpiration, is intolerable boldneſſe: But where God hath given a pattern of prayer, thanksgiving, or adminiſtration of the ſacraments, to imitate our ſamplar in the ſelfſame words or other words deviſed by our ſelves or others, is no riſe to imagery. If this be a riſe to imagery, every time a Chriſtian maketh uſe of the Lords prayer in his prayers, or the prayers of holy men recorded in ſcripture, he ſetteth up an image; he that deviſeth a ſet form of prayer for one that needeth, and he that in caſe of neceſſity uſeth ſuch a deviſed prayer, ſetteth up an image; and every time they pray, preach, catechize, adminiſter the ſacraments, or meditate of holy things with reference to the ſcripture, they ſet up images. Theſe conſequences, I am aſſured, they deteſt: let me entreat them to conſider whether they do not follow neceſſarily upon their premiſſes.
Thoſe that mean to defend the impoſition of a ſtinted form of prayer to any purpoſe,Object. 5. do what they can to bear us in hand that theſe prayers are of like nature with thoſe in ſcripture, and ſpeak of them as if the compoſition and framing of them were by ſome propheticall or apoſtolicall Spirit, or at leaſt (which will be all one in effect) by a Spirit or gift extraordinary.
What opinion the true church of God hath had of a ſtinted Liturgie,Anſw. we ſhall ſee in the next argument: But that ſhe hath ever or at any time born us in hand that thoſe prayers were of like nature with thoſe in the ſcriptures, that is, given by immediate inſpiration, or parts of canonicall ſcripture, is an unjuſt imputation. For they know that all reformed churches, ſince the light of the Goſpel began to ſhine forth unto the world untill this day, do allow and maintein the uſe of ſtinted prayers, catechiſmes, confeſſions and profeſſions of faith, a ſtinted form of ſinging pſalmes, &c. did ever any of them bear the world in hand that their prayers or compoſures are propheticall or from an extraordinary ſpirit? Divers godly and learned miniſters have ſoundly and to purpoſe mainteined the lawfulneſſe of a ſtinted form againſt them of the Separation in former times; did they ever write or ſpeak, that the prayers or Liturgie was framed by an Apoſtolicall ſpirit? I have not ſeen all men that have written upon this ſubject upon any occaſion, and therefore cannot ſay that never any man did ſo ſpeak of them: but ſure I am, if any man have ſo written, he is neither the onelyonly man, nor the chief, which hath ſet his hand to maintein the expediency of a ſtinted Liturgie. If any one hath ſpoken unadviſedly, the cauſe hath no credit by his defenſe, nor can it receive prejudice by his weakneſſe. It hath been objected againſt ſome diſlikers of a ſtinted form, that they conceit their extemporany prayers to come from the immediate inſpiration of the holy Ghoſt; and if a man ſhould rake into every writing, and ſet every ſpeech upon the tentours, he might ſay as much for it as can be ſaid in this particular. But at the beſt this is but to go about the buſh. This is that which I hold and plead for, That by the word of truth a ſtinted Liturgie or form of prayer is allowable and in ſome reſpects expedient.