A Modest and Clear Answer to Mr Balls Set Forms of Prayer, Tract · Chapter 2
CHAP. II. Wherein your firſt Reaſon is propounded and conſidered.
THat Form of prayer (ſay you) is juſt and lawfull wherein all things eſſentiall to prayer, and neceſſarily required in the Word of God may be obſerved:
But all things eſſentiall to prayer, and neceſſarily required in the Word of God may be obſerved in read prayer, or in a preſcript forme; what is required in holy prayer, more then that the matter be allowable and fit, the manner holy, reverend, faithfull, your hearts laid open, and petitions forced with as ſtrong, or ſtronger Reaſons than we are able of our ſelves to preſſe them with all; and may not a prayer holy and fit for the matter thereof be read with knowledge, feeling of our wants, earneſtneſſe of our deſires, holineſſe of our affection, and faith in Gods promiſes.
Anſw. There is more required to a faithfull holy prayer, then allowable and fit matter, and holy inward manner, in the good affections of the heart, for an outward holy manner is required likewiſe, elſe a man might pray to God allowable and fit petitions before an Image; and I deny not, but that God may ſometimes aſſiſt a man in ſuch a prayer with holy manner of inward gracious affections: as for inſtance, holy Bilney might find his heart warmed in prayer to Chriſt, when he look'd at him as really preſent in the Sacrament, or elſe he would never have called ſo zealouſly on the people to turn all that adoration of dead Images to the adoration of Chriſt in the bleſſed Sacrament; nevertheleſſe ſuch a prayer was unlawfull, through a defect in the outward manner of it: an outward means being called in for help in prayer, which God had not ſanctified for that end.
Let me give you another inſtance, when the Corinthians prayed in the Church publiquely, in the Spirit, but withall in a ſtrange tongue, their prayer wanted not allowable and fit matter, nor holy inward manner (for they prayed in the ſpirit) yet the prayer was unlawfull through defect of an outward holy manner, becauſe it being put up in a ſtrange tongue before others, did not tend to the edification of others: In the caſe in hand, though prayer upon a Book preſcribed by the authority of man may ſometimes be furniſhed with allowable and fit matter, and ſometimes uttered with inward holy affections; yet ſtill it will be unlawfull through the defect of an outward holy manner. If ſuch a preſcribed book be found (as we conceive it will) an Image or help to prayer, deviſed by men, but not ordained by God, and ſo no better than an Image forbidden in the ſecond Commandement.
Diſc. In reading the Scriptures, the eye doth lead the heart, and yet it may be read with judgement, reverence, meekneſſe, joy, and why may not the like affections be moved in read prayer?
Anſw. Reading of Scriptures is an Ordinance of God, and not an Image or imagination of man; and therefore God not only may aſſiſt and bleſſe the reading of the Scriptures, with inward good affections, but is uſually wonted ſo to do in an honeſt and good heart, as delighting to breath in his own Ordinances: If it could be proved, that the reading of a preſcript form of prayer upon a Book were an Ordinance of God ſanctified for the edification of the Church (as the reading of the Scriptures is) we might ordinarily expect the like aſſiſtance and bleſſing in reading of the one as well as of the other; the compariſon would be more ſuitable, if inſtead of reading the Scriptures, were put the reading of Sermons and Homilies in the Church, for which we find as little warrant as for reading of Prayers; nor can we expect a greater bleſſing upon the one then upon the other; we do not deny that read prayer may lead and affect the heart, as may a Sermon read at home: But then neither is ſuch a read prayer preſcribed by others, nor ſet a part by me as my prayer; no more than the reading of ſuch a Sermon is my preaching: which is not becauſe the heart and the eye are at variance in ſuch a caſe (as your diſcourſe ſpeaketh) but becauſe God doth not ordinarily delight to bleſſe the heart with gracious affections, when the eyes go a whoring after the imaginations and inventions of men.
Diſc. Aſaph and his Brethren could praiſe God in a form of words, ſet down by the Prophet David; and if a ſet form of words may be allowed in thankſgiving (which is one part of prayer) it cannot be condemned in petitions.
Anſw. We do not deny a ſet-form either of Petition or of thankſ-giving appointed by God, either to be read or ſung, but we deny that God hath allowed either the ordinary officers in his Church (whether Prieſts or Levites in the old Teſtament, or Paſtors and Teachers in the new) to appoint ſuch forms of read prayers for the Church, or the Church to take up ſuch forms of read prayers from them; God that hath forbidden us to make any graven Image to our ſelves, hath not forbidden or limited himſelf to deviſe and preſcribe what forms of worſhip himſelf ſhall ſee good for our uſe; the pains which are taken to paralell petitions and thankſgiving might have been ſpared; we neither refuſe the forms of the one, nor of the other, ſuch as are commended to us of God in his Word; the eye doth not hinder the affection of the heart in reading ſuch things as God hath appointed to be read; he that giveth the Word to be read, can give the affections to read it withall, and hath promiſed ſo to do, which the ſons of men that give us preſcript forms of prayer to be read cannot doe.
Diſc. Whatſoever hath the true matter and form of prayer, is truly and properly prayer; but a preſcript form of prayer, ſound, and fit for matter; grave for manner of penning, read as prayer with knowledge, faith, reverence and fervency of affection, hath the true matter and form of prayer.
Anſw. The Argument doth not conclude the Queſtion in hand; we might grant the concluſion without prejudice to the cauſe, for a preſcript form of prayer may have the true matter, and eſſential form of prayer, and ſo be (for ſubſtance) truly and properly a prayer, and yet not every way an acceptable and lawfull worſhip of God, through defect of ſome circumſtances which may pertain to externall forme; Baptiſme may be properly and truly baptiſme, as wanting neither true matter nor form, when it is diſpenced by a Miniſter of the Goſpel to a believer or his ſeed by the dipping or ſprinkling of water upon him, In the name of the Father, the Sonne and the Holy Ghoſt, and yet not every way a lawfull worſhip of God, if it be adminiſtred in an outward form corrupted with the deviſes of men: as with Salt, Cream, Spittle, Croſſe, and the like; ſo is the caſe here; apreſcript form of prayer may conſiſt of lawfull fit petitions, and be delivered with a faithfull holy humble ſpirit, and ſo be truly and properly prayer, and yet fall ſhort of ſome rule requiſite to be attended to make it a lawfull worſhip of God, to wit, if it be offered to God in a ſtrange Tongue or before an Image, or by the help of an Image; ſuch as we conceive a preſcript form of words to be injoyned and impoſed, to be read upon a book for the Prayers of the Church.
Anſw. 2. If by Matter and Form be meant not only Internall and Eſſential forme; but externall alſo. Then we deny that a preſcript form of prayer injoyned to be read upon a Book, is a lawfull externall form of prayer; no more than a preſcript form of Homilies is a lawfull externall form of preaching; Theſe Anſwers ſeem to us ſufficient and unavoidable, and we reſt in them; but the other Anſwers which are alledged by you in your Diſcourſe, and much and often beaten upon you, though it was delivered by one, whoſe works praiſe him in the gates, throughout all the Churches of the Saints: yet we do not inſiſt upon it, as not willing to turn aſide to unneceſſary diſputes, ſtinted ſet forms we do not look at, as lawfull to them that need them; but unlawfull to them that need them not: For though there be a good uſe of the diſtinction in this caſe (as we ſhall ſee anon) yet not in this caſe, where the neceſſity ariſeth not from Gods Commandement, but from the ſinfull defect of the Creature, for ſupply whereof God hath ordained ſufficient help other wayes.
But yet in reply which you make to the Anſwer, you give a diſtinction liable to the ſame exception which your ſelf take againſt that Anſwer: For that Anſwer conſiſting of a diſtinction of arbitrary and neceſſary help.
Your Diſcourſe rejecteth it as a diſtinction not grounded upon the Word of God, which in Divinity is (as you ſay) an unwritten tradition; and is this diſtinction of your own any better?
Helps ſay you and ſurtherances in Gods Service, are of two ſorts, ſome in nature and uſe, the ſame with the true worſhip of God, inſtituted by his highneſſe, and theſe are unlawfull, becauſe they are deviſed; and others concern the Method, Phraſe of Speech, outward manner of celebration, onelyonly as meer circumſtances, and theſe are not forbidden.
A diſtinction ungrounded upon the Word, & ſo no better that an unwritten tradition, and withall, both the parts imply a falſ-hood; for a prayer which a Miniſter deviſeth for his own, and his peoples uſe, before the Sermon, is in nature and uſe the ſame with the true worſhip of God inſtituted by his highneſſe; yet it is not unlawfull becauſe it is deviſed, for it is deviſed by him, who is called of God to deviſe and indite it, as David did, Pſal. 45. v. 1. and all the reſt, and that by help of the Spirit of prayer: again, on the other part, a preſcribed Homilie doth conſerve the method, phraſe of ſpeech, outward manner of celebration, only as a meer circumſtance; yet no Word of God ever allowed it to be read for the publick preaching of the Word unto the people.
It is true which the Diſcourſe ſpeaketh of the Method of Sermons, deviſed or ſtudied by ſuch as Preach them, there may be ſome liberty, whether to preach by doctrine, reaſon and uſe, or ſome other way; the like may be ſaid of forms of Chatechiſmes, Bleſſings, and Baptiſmes: But the reaſon of this liberty is becauſe we find in Scripture ſeverall forms of all theſe, and therefore we limit or preſcribe no ſet forms to any; Pauls Epiſtle to the Romans is carried along by Doctrine, reaſons and uſes, and ſo are ſundry more of his Epiſtles. But Chriſts Sermon on the Mount, is carried in another Method: The Apoſtles Catechiſe is of one form, Heb. 6.1, 2. Davids of another, Pſal. 34.11, 12, 13, 14. The Prieſts Bleſſings, were of one form, Numb. 6.23. to 26. The Apoſtles Bleſſings of another. 2 Cor. 12.13.2 Theſ. 3.17, 18. Heb. 13.20, 21. Jude 24.25. The forms of baptizing did alſo ſometimes vary, ſome uſing the words of our Saviour, Math. 28.19. Others another form of words, Acts 19.5. The thing is this, where God hath uſed variety of forms, he leaveth us at liberty to uſe that one form or the other; But to gather a liberty to preſcribe and limit a ſet form of any of theſe, where God hath not limited; is to pervert and abuſe the power of the keyes of Chriſts Kingdome: to wit, to bind where Chriſt looſeth, but your Objection is (as you ſay) anſwered by others, and that more ſafely.
Diſc. That mens inventions in the ſervice of God are forbidden in the ſecond Commandement: But Book Prayer is an Invention of men?
To this your Diſcourſe replyeth by retorting upon a former Anſwer, which we ſaid afore, we did not make uſe of in this caſe.
You reply again the Objection it ſelf is of no weight, for by this reaſon all ſet forms of Catechiſmes, ſtudied Sermons, Interpretations of Scripture, diviſions of it into Sections and Chapters, reading one part this week, and another the next, conceived prayer it ſelf may be diſallowed.
Anſw. Touching ſet forms of Catechiſme, we do willingly approve diligent attendance to the Catechiſing of youth, and Novices in any form tending to Edification; but to deviſe and preſcribe a ſet form of words, wherein all the Queſtions and Anſwers ſhall run, and no other; we know no warrant for that from Scripture, if God would have his people limited to a ſet form of words in catechizing: he would himſelf have preſcribed ſome ſet form of his own inſpiration, which might be defective in no principles, nor incommodious in any expreſſion.
2. What though there might be ſome colour to put a ſet form of words of catechiſme into the mouths of Children and Novices, the better to help their memory and capacities; will it therefore argue it to be a reaſonable ſervice of God, to put a ſet form of words and prayers, into the mouths of Miniſters to help their memories and capacities, in powring out their own and the Churches Petitions unto God.
Studied Sermons are of another nature, it is an Ordinance of God that Sermons ſhould be ſtudied, before preached; Jude made it his whole ſtudy, foreign to write his Epiſtle, Jude 3. How much more ought we to make it our whole ſtudy to preach: who are not ſo immediately inſpired. Solomon gave good heed and ſought out to find, and ſet in order fit words and matter for the edification of the people, Eccleſ. 12.9, 10. and behold leſſe than Solomon are Miniſters here, though in reſpect of the cleer diſcerning the Myſteries of Chriſt, The leaſt in the Kingdom of God is greater than he. Timonthy is exhorted to give attendance to reading, Meditation, Doctrine, to meditate thereon, to give himſelf wholly to them, that his profiting might appear to all: That he might ſhew himſelf approved unto God, A workman that needeth not to be aſhamed, 1 Tim. 4.13, 14, 15. with 2 Tim. 2.15. But give me leave to ſpeak without offence: You ſeem to me in this point to take too much liberty, in a ſerious cauſe to play upon equivocation: It is true, in ſtudying a Sermon the Preacher uſeth his Invention and Judgement; and in that ſence his Sermon may be called mans Invention: But you are not ignorant, we ſpeak in this cauſe of ſuch inventions of men, as God hath given neither Commandement nor direction for in his Word; In which ſence a ſtudied Sermon is no more a mans Invention, than a ſtudied anſwer, which Solomon commendeth as a path of the Righteous, Prov: 15.28. The like may be ſaid of the next inſtance, which is, Interpretation of Scriptures, as alſo, a conceived Prayer: Interpretation of Scripture is from a ſpiritual gift, which God hath given, and commanded to be uſed for the edification of his Church, 1 Cor. 14.26. Nehem. 8.8. So is Prayer conceived from a ſpirit and gift of prayer, which is to be uſed alſo and attended to, as a principall part of the Miniſteriall office, 1 Cor. 14.15. Acts 6.4.
Obj: If it be ſaid, but I may take an Interpretation, or Tranſlation of Scripture from others, and therefore a form of Prayers from others alſo?
Anſw. 1. There is a broad difference betwixt an Interpretation of Scripture, as it is put for tranſlation of Scripture, and read Prayer, for reading of Scripture in the Church is an ordinance of God; ſo is the reading of it in a tongue which the people underſtandeth, and therefore it is an ordinance of God that the Word be read in ſome tranſlation.
But the reading of a prayer, for the prayers of the Church is no ordinance of God, therefore there is not the like ground from the Word to make uſe of Prayer-Books, to read prayers, as to make uſe of a printed Bible for the reading of the Word.
2. Every Miniſter that hath underſtanding of the originall languages wherein the Scripture was written, ought to make uſe of his own gift in examining the truth of the tranſlation which he readeth unto the Church, which will not be allowed in preſcript Lyturgies: As for the diviſion of Scriptures into Sections and Chapters, and the reading of one part this Week, and the other next; It is certain, diviſion of Scripture is antient, even from the times of the Prophets: And evident it is, the whole Scripture cannot be read over in one day: And therefore it is from God, that ſome diviſions of Scriptures be obſerved, according to the variety of matter therein contained, and diſtinctly devideth it ſelfe, and conſequently it is from God, that one part of it be read at this Aſſembly another at the next, becauſe all cannot be read at once.
And yet we know no warrant that one Church ſhould preſcribe another, what diviſion to make of the Scriptures, or what part of it ſhould be read this day, and what the next, what God hath leſt free let no man limit.
Diſc. Preaching is commanded of God; ſo is interpretation of Scripture, but phraſe and method of Interpretation is of men: The matter of the Scripture is the immediate Word of God, but the Word and phraſe, which are Veſſels to convey this truth to 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 him, both in publique and private, but the words in which we expreſſe our deſires, are our own, both in conceived and ſtinted Prayer.
Anſw. It is true preaching of the Word and the Interpretation of the Word are of God, but the phraſe and Method is of men, yet ſo of men as they have commandement and warrant from God, to preach and interpret the Word: and not in what phraſe and Method pleaſe themſelves: nor in ſuch words as mans wiſdome teacheth, but which the Holy Ghoſt teacheth, 1 Cor. 2.13. Nor ſo from men as that the men of one Church may deviſe a ſet form thereof, and binde all men, as well of other Churches as their own, to this or that manner of phraſe, or Method, the like is to be ſaid of prayer alſo.
But when your Diſcourſe ſaith, that the words wherein we expreſſe our deſires are our own in conceived and ſtinted prayer, you might as well have ſaid, that the words wherein we deliver our Sermons are our own; both in conceived Sermons, and in ſtinted Homilies.
Diſc. Theſe two kinds of Prayer (conceived and ſtinted) agree in their Author, Matter, Form, Object, end, and common nature; the one is no more an Invention of man than the other: ſo then deviſed Worſhip is unlawfull but not a worſhip in a form of words deviſed.
Anſw. And ſo might we ſay of prayer to God before an Image, and prayer without an Image; they are two kinds of prayer that agree in their Author, matter, form, object, end, and common nature, yet we cannot ſay the one is more an invention of men than the other: As deviſed Worſhip is unlawfull, ſo are deviſed forms, and means of worſhip unlawfull alſo: of which ſort ſuch ſet forms of words be as are deviſed and compoſed by the officers of one Congregation, and impoſed upon the brethren of another Congregation, for the forms of their prayers.
Anſw. 2. We cannot ſay (as you do) that ſuch conceived and ſtinted forms agree in their Authors, for I am not the Author of the matter of that prayer which another man compoſed, and was the Author of, and is now ſtinted and preſcribed to me; no more then I can be ſaid to be the Author of that Sermon which another man indited. Battyllus was not the Authour of Virgil's Verſes.
Though he reſiteth them as his own, Virgil juſtly challengeth his own out of his hand, Hos ego verſiculas feci, &c. Nor can we ſay that ſuch conceived or ſtinted forms agree in their form, if by form be meant externall form, it is not the ſame form of walking to walk with Crutches, and to walk upright: It is not the ſame form of prayer, to pray with help of mens inventions, and with ſuch helps only as the Holy Ghoſt ſupplyeth: which alſo hindereth that they cannot be ſaid to agree in their common nature; The one being a lawfull form of prayer, the other unlawfull; And therefore when your Diſcourſe ſaith, that conceived and ſtinted prayer, the one is no more the invention of man than the other, we cannot underſtand the truth of that: for in conceived prayer, the Spirit of God within us teacheth us what to pray. And for that the Ordinance and Word of God is plain, Rom. 8.26. But in ſtinted prayer the matter is not ſuggeſted or indited to us by the Spirit of God within us, but preſcribed and impoſed upon us, by the will, wiſdome and authority of men; whom the Holy Ghoſt hath not called to ſuch a work: as therefore a deviſed worſhip is unlawfull; ſo it is unlawfull to worſhip God in a form of words deviſed by the Officers of one Congregation, and preſcribed and impoſed upon others.
Diſc. Nay (ſaith your Diſcourſe) for the form of words is not worſhip, but the Prayer tendered in that form.
Anſw. As Prayer is Worſhip, ſo the form in which prayer is offered to God, is Modus, or Medium Cultus, the manner, or means, or help of Worſhip: which if it be not warranted, and inſtituted of God, it is forbidden in the ſecond Commandement: when God forbad his people to worſhip him in ſuch a manner, as the Gentiles ſerved their gods, he ordained them a rule to be perpetually obſerved in all ſervice to him, to wit, that we ſhould worſhip him as himſelf hath commanded, which the oppoſition inferreth, that his meaning is not only with ſuch duties, but in ſuch a manner as himſelf hath commanded, without adding ought thereto or taking ought therefrom, Deut: 12.30, 31, 32. Now he hath commanded us to pray in the ſpirit, Eph. 6.18. which implies not only with ſuch affections as his Spirit kindleth and ſtirreth up, but alſo with ſuch matter and words as his ſpirit helpeth us unto: For his Spirit is ſaid to help us what to pray, which elſe we ſhould not know, Rom. 8.26. Now in a ſtinted preſcript form of prayer, we know what to pray without the Spirit; when we joyn in prayer with another who is our mouth to God, though we know what to pray by his help, yet it is ſuch an help as the Spirit himſelf hath provided, 1 Cor. 14.16.
Diſc. It followeth in the Diſcourſe, that mens inventions in Gods worſhip that be of the ſame nature and uſe with true worſhip, or with means of worſhip ordained by God, be unlawfull; but method, phraſe, order, of ſpeech deviſed by man, was never judged an invention of man unlawfull.
Anſw. 1. This hath been alledged, and anſwered before, but this further let me adde: 1. That the words imply, that mens inventions that be not of the ſame nature and uſe with the worſhip of God, or with the means thereof are lawfull: whereas it is evident that the making of perfume like unto the incenſe of the Tabernacle, though not to the ſame uſe in Gods worſhip, but to ſmell at, was rejected of God as utterly unlawfull, Exod. 30.38. The making of like things to the ordinances of God, or to the means of worſhip, though not to the like end, but to any religious end, will not be allowed in the ſecond Commandement, as Gideons Ephod declareth.
2. Theſe ſet forms of prayer preſcribed to the Churches, we ſee not but that they are of the ſame nature, and enjoyned for the ſame uſe, for which any forms of prayer in Scripture are ordained of God; and therefore by the verdict of your Diſcourſe they are unlawfull: For as thoſe forms of prayer in Scripture are given of God to ſupply the Church with fit matter for their petitions, and praiſes upon ſundry occaſions.
And for the uſe to the edification of the Church: ſo the forms now in queſtion are of the like nature, given to the like end, only injoyned with more ſtrictneſſe and ſeverity, which maketh both their uſe leſſe profitable, and their burthen more heavy, then Gods own inſtitutions.
3. Method, phraſe and order of ſpeech deviſed by men, was judged an unlawfull invention by Paul, when ſuch wiſdom of words in preaching become not the ſimplicity of the Goſpel, 1 Cor. 2. therefore it cannot be ſaid, that method, phraſe and order of ſpeech deviſed by man, was never judged an unlawfull invention; and ſurely method, phraſe, order of ſpeech deviſed, and preſcribed by one Congregation to another in prayer, doth as little beſeem liberty and purity of the Goſpel, as the other in preaching did ill become the ſimplicity of the Goſpel.
Diſc. Set prayer is no ſtrange manner of worſhip, becauſe in it all things required to the nature of true prayer may be obſerved.
Anſw. This hath been anſwered before; more goeth to the lawfulneſſe of a prayer then the nature of true prayer; defect in any circumſtance, though but in externall form, maketh a prayer unlawfull.
Diſc. In what method and frame of ſpeech to pray, we find nothing preſcribed of God in particular; neither do we judge any thing neceſſary, more then that order, decency, and edification be regarded.
Anſw. Be it ſo, but how then ſhall men have power to preſcribe to the Churches method and form of ſpeech in prayer, when God hath preſcribed nothing. The Apoſtles, who had the largeſt and higheſt Commiſſion of any Church governours in the New Teſtament, yet they had no power to teach, or to preſcribe to the Churches any other things then what Chriſt had commanded them, Matth. 28.19, 20. Say not, though no other things, yet Church governours may command ſuch and ſuch manner of thoſe things: for then a further Commiſſion muſt be ſhown, where Chriſt gave to his Apoſtles, or their ſucceſſors power to ordain and preſcribe ſuch and ſuch manner of the adminiſtration of his holy things, as themſelves ſhould ſee good.
But we never ſaw any ſuch commiſſion held forth to this day from any colour of Scripture light; that only place, 1 Cor. 14.40. which is alledged in this caſe, is farre off from reaching forth any ſuch authority; for though the place do ſhew that it is the duty of the Church to adminiſter all the holy things of God, in order and decency, and to edification, and to ſee that all things be ſo carried; yet it doth not give to the Church any ſuch power as to make orders, or to ordain forms of decency, or to deviſe means of edification, which himſelf hath not ordained; the Church may indeed appoint ſuch orders, the neglect whereof would be diſorderly and confuſion, as they may appoint one Prophet to ſpeak at once; and when another is called to begin, the firſt to hold his peace, becauſe the neglect hereof would breed confuſion: The Church may appoint ſuch decencies, the neglect whereof would be undecent; as for men to pray bare-headed, and women covered, becauſe the contrary were uncomely by the light of nature, and civill cuſtome; The Church may appoint, and ought to uſe ſuch helps and means to edification, as the Lord hath inſtituted to that end; but if the Church go beyond the bounds of this power they do at once both exceed the bounds of Apoſtolicall authority, and cut ſhort the bounds of Chriſtian liberty.
Diſc. 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 word it be humane, as conceived prayer is.
Anſw. A ſet form of prayer, as it is ſet by one Congregation for another, can find no rule of direction, nor any foot-ſtep thereof in the word of truth.
In ſaying that for method and words, a ſet form of prayer is humane, as conceived prayer is; there is the like liberty taken of Sophiſtry, in an equivocation, which was obſerved before: for though a conceived Prayer may be ſaid to be humane, as it is conceived and indited in the heart of a man, and by man offered as worſhip to God (as all other holy duties be in this ſenſe humane) yet ſuch a conceived prayer being indited by the Spirit of God in the heart of him that prayeth, and being expreſly commanded in the Word: it cannot be truly called an humane invention, which is only ſpoken of thoſe things as have neither commandement, nor pattern from the Word, in which ſenſe we called a ſet form humane.
Diſc. If our Brethren diſpair not of the goodneſſe of their Cauſe; let them in an orderly Treatiſe ſet down what is neceſſary and eſſentially required, to the nature and being of true Prayer, and then ſhew that ſome one or other of them cannot be obſerved in a ſtinted or Preſcript forme of Prayer, and we will readily yeeld unto them; and ſome Reaſon or pregnant place of Scripture, ſhall put us to ſilence.
Anſw. We ſee no cauſe to diſpair of the goodneſſe of the cauſe, which we conceive is not ours but Gods; we chooſe rather to bewaile the ſinfulneſſe of our former courſe, then eagerly to diſpute for our preſent proceedings; we all of us have ſinned with our Brethren, and with our Fathers in worſhipping God after the precepts of men, and have as much cauſe to judge our ſelves for it, as you have: To write a Treatiſe of all the requiſites to true prayer, is nothing to the ſtanding or falling of the Cauſe.
As hath been ſaid, prayer may be true, and have all thoſe things which are neceſſary and eſſentially requiſite to true prayer, and yet ſinfully def ective in ſome extenall circumſtances: It were much more pertinen to write a Treatiſe of the Second Commandement, whereunto the conſideration of the helps and Forms of Worſhip doth properly belong; & from thence to conſider whether any ſound reaſon at laſt (which you deſire) may not be inferred againſt preſcript Forms of Prayer.
Let us therefore conſider together of the meaning of that Commandement, though not in the full latitude of it (for that were not ſo pertinent to the Cauſe in hand) but ſo far as concerneth the preſent buſineſſe; and yet not ſeeking thereby, nor ſtriving to put you to ſilence, but to awaken both our ſelves and you (if it be the Will of God) to repentance.
The Second Commandement, in forbidding Images, forbiddeth not only bodily Images, (Graven or Molten, or Painted) but all ſpirituall Images alſo; which are the Imaginations and Inventions of men, whether they be ordained for worſhip (as Apocrapha Scriptures, and the Lawes of men binding the Conſcience) or for helps and means of worſhip (as ſignificant Ceremonies, to teach and ſtir up to ſpirituall Duties) or finally, for formes, and manner of worſhip, yet when we ſpeak of helps and means of worſhip invented by Men, and forbidden by God, in this Commandement we doe not ſpeak either of naturall or artificiall helps to help the natural ſenſe in Gods worſhip; (ſuch as Scaffolds be to mens hearing) nor of the helps of Tongues and Arts which the wiſdome of God hath given for an help to the mind and underſtanding in all knowledge: As if God commanded the people to read in his Word all their dayes, and to read with underſtanding the Tranſlation of Scripture into the Mother-Tongue of each Nation, is a neceſſary help to this end, & the knowledg of grammer, & tongues is a neceſſary help to ſuch a tranſlation.
And ſo if God command the people to joyne together, as well in voyce as in heart, to ſing Pſalmes, and to ſing them with underſtanding; ſeeing Pſalmes are a kind of holy Poetry, even as Grammar will be a neceſſary help to tranſlate the Pſalmes into Engliſh; So Poetry will be requiſite to tranſlate the Engliſh into verſe; and ſuch kind of helps, though they be not expreſly commanded by God, yet we look at them as warranted by neceſſary conſequence from the Word; becauſe God, who commanded thr duties of Reading the Scripture, and ſinging of Pſalmes, (and both to be done with underſtanding) he doth imply a neceſſary warrant of ſuch means as do naturally and neceſſarily lead to thoſe ends, and without which thoſe ends (without a miracle cannot be otained.
We ſpeak therefore of ſuch means and helps of worſhip forbidden in this Commandement, not which do naturally and neceſſarily help forward the ſame (though remotely) but of ſuch Arbitrary helps, as are voluntarily taken up by the wiſdome and will of man for ſpirituall ends, (as Gideons Ephod and Phariſaicall waſhings, and ſuperadded to thoſe means and helps of worſhip; which God hath ſufficiently, yea, and abundantly ſupplyed, his Church and people withall, by his Word and Spirit, for all ſpirituall duties.
Nevertheleſſe, this diſtinction of voluntary and neceſſary helps, may not be ſtretched ſo farre, as to juſtifie deviſe and ſet forms of Prayer, to ſupply the defects of ſinfully ignorant, or careleſly baſhfull people, as cannot pray (eſpecially before company) without a book: For, firſt, God would not have ſuch perſons (ſo ſinfully ignorant and baſhfull) to be called forth into publique Miniſtry; the lame and the blind ſhall not come into Sion, into Davids Houſe, 2 Sam. 5.8. nor may ſuch ignorant and lame Chriſtians be admitted to come into the publick place in the Church.
3. God hath provided other ſufficient helps to ſupply theſe defects to private Chriſtians: for beſides the Spirit of God (which helps all our infirmities Rom. 8.26.) who ſupplieth both the ignorant with knowledge of what, and how to pray, and the baſhfull with power; he hath alſo ordained inſtruction to help the ignorant, and frequent exerciſe, and diligent Catechiſing of a mans own family, to help his baſhfulneſſe in praying before them; and if ſtrangers come in, (and they ſit to partake in ſuch an ordinance) God then offereth him the help of a Chriſtian friend to ſupply his neceſſity before ſtrangers; and when we ſpeak of form, and manner of worſhip deviſed by men; we ſpeak not of ſuch as light of nature and civill cuſtome taketh up for order and decency: but of ſuch as are taken up by the voluntary choice of the wiſdome and will of man, either for ſuch ends as God hath not appointed (as uniformity in Rites, and conformity to Idolaters) or for ſuch ends, as for which God hath provided otherwiſe; as the Love-feaſts in the Church to maintain brotherly love, for which God ordained the Lords Supper, and feaſts in private houſes: or contrary to ſuch ends and wayes as God hath appointed, as the Chemarines to offer incenſe, (a type of Prayer) to maintain a Praying Miniſtry, without ſacrificing; as a read Liturgie to maintain a reading or praying Miniſtry without preaching.
It was touched upon before that, when God forbad us ſuch a manner of worſhip, as Heathens uſe to their god, and againſt that one falſe manner of worſhip, eſtabliſheth his own inſtitutions in his Word (Deut. 12.30, 31, 32.) He doth thereby evidently condemn under one falſe manner of worſhip all other forms or manners of worſhip, which are not inſtituted in his word. Hence conformity to Idolaters in cutting their hair and beards is forbidden, Levit. 19.27. Hence preaching in the wiſdome of words, (or in carnall eloquence) is forbidden: as a painted Image againſt the ſecond Commandement, 1 Cor. 21. Hence Prayer towards the Eaſt falleth under the ſame reproof: Hence the incenſe of Uzzia, the ſtrange fire of Nadab and Abihu; the ſtriking of the rock by Moſes in the Wilderneſſe of Sin; the Love-Feaſts brought into the Lords Supper.
And many more ſuch like forms and manners of Gods worſhip are forbidden in the Word, as divers from the rule and pattern held forth in the ſecond Commandement, as it is opened and illuſtrated by theſe and ſuch like examples in the writings of the Prophets, and Apoſtles: we are not ignorant that there is alſo a ſinfull form and manner of worſhip which is forbidden in the third Commandement, as when we worſhip God unreverently, or droufily, but that is rather Ro. modus colendus, then modus cultus.
To apply then to this Rule and Commandement of God theſe ſet forms of Prayer deviſed by men, and preſcribed to be read out of a Book, and ſo taken up by one Church from another, as the forms of their worſhip, and the helps of their devotion: We find no Commandement nor Pattern for them in the Word; nor any promiſe for their acceptance; They are injoyned for helps, and means of Gods worſhip; which God hath not ſanctified, and for forms of worſhip, which God hath not acknowledged, and therefore we know not how to excuſe them from ſin, againſt the true meaning of the ſecond Commandement.
Object. If it be ſaid that it was granted, before in ſtating the Queſtion, that in reading a Prayer penned by another man (ſay one of Calvins Prayers after his Lectures) a man may be ſo affected with it, as that his heart going along therewith, he may convey his own deſires, and Petitions to God in reading thereof, and ſo make it his own Prayer, though deviſed by another, and read out of a Book.
Anſw. We grant that a man may make uſe of another mans penned Prayers read in private, not only for an example, or inſtruction how to pray; but alſo occaſionally for his preſent Prayer; If he find the Petitions ſutable to his preſent occaſions: Yea, we grant further, that in caſe one Church ſhould ſend letters to another Church, and in the end thereof ſhould conclude with ſome Prayer ſuitable to the ſtate of the Church to whom they write: we doubt not but that the Church to whom the letters are ſent, finding the Petitions ſuitable to their condition, may lawfully go along therewith in ſpirit, and in the end ſay Amen thereto, and ſo make it their own Prayer.
But yet here be two things different from the caſe in hand.
Firſt, They that penned ſuch Prayers did not preſcribe them as forms of Prayer for the brethren to uſe, left them freely to their liberty.
2. They that take them up occaſionally for their preſent uſe, and make them their Prayers, they do not ſet them apart to be read for their ordinary Prayers, either in publique or in private, which ſeemeth to us a matter of weighty conſideration, and maketh a great difference in the cauſe in hand to clear it by a familiar inſtance: A man paſſing through a burying place may ſee a dead mans ſcalp caſt up, and thereby take occaſion from the preſent object to meditate (for the preſent) on his mortality, and to prepare for like change: but if he ſhall take up, and keep that dead mans ſcalpe in his Cloſet, or Bed chamber, to be an ordinary help to him, to put him in mind daily of his mortality: Now in ſo doing he maketh an Image of it, to himſelf, by ſetting it a part to be an help to him in Gods worſhip; which not being ſanctified and ſet a part by God for that end, it now becomes a ſin to him againſt the ſecond Commandement in the former caſe, he took occaſion to fall into a preſent good meditation of mortality, by the preſent ſight of an object of mortaliy, as it was ſet before him occaſionally by Gods providence, wherein he did well according to the ſecond Commandement, not to paſſe by ſuch a paſſage of Gods providence in vain: But in the latter caſe in ſetting it a part to be an ordinary help to him in ſuch meditations, or injoyning the ſame to others; He in ſo doing maketh it to him and them an Image, it not being inſtituted, or ſanctified by God, but deviſed and ſet apart by man, for ſuch a ſpirituall end, which is forbidden in the ſecond Commandement.
If it be ſaid again, when I read Prayer and ſind ſome Petitions therein that ſute well with my eſtate, I may not only then uſe them for my preſent Prayer, but may again and again ordinarily make uſe thereof in my own Prayers.
Anſw. We deny not that, but it is one thing to take up a Petition, or two, or more, and to inſert them here and there into mine own Prayers, and another thing to take up a whole intire prayer, or form of prayer, and uſe it ordinarily as mine own; ſee the like in Preaching, I may make uſe of a ſentence or two, or more, here and there out of another mans Sermon, and it may be inculcate the ſame again and again, in many Sermons together of my own; But I may not therefore take up a whole Sermon penned by another, and preach it for mine own, though it were never ſo fit for my Text, and for mine own Congregation.
Whence alſo another reaſon (and in our apprehenſion of juſt weight) may be alledged againſt the ordinary uſe of ſet forms of Prayers deviſed by others. If every Miniſter be to edifie the Church by the diſpenſation of his own tallents, and gifts, as well in prayer as in preaching: Then he may not pray another mans penned prayer, no more then preach another mans penned Sermon, but the former is true, 1 Cor. 12.7. Acts 6.4. Eph. 4.8.11, 12, 13. therefore the latter.
3. Let me adde a third reaſon, If I may worſhip God in the congregation with a ſet form of prayer, read out of a book, then I may bring into the Church another book beſides the book of God, to be read ordinarily for the publique edification of the Church: But we know no warrant for the uſe of any book in the Church to be read ordinarily for the publique edification of the Church; beſides the book of God; to bring into the Church any other book beſides Gods, is like the bringing in of another Altar into the Temple of the Lord, and ſet it up beſides the Altar of the Lord: which did in time thruſt the Altar of the Lord to ſtand behind, and give place, and at length to be laid aſide, 2 Kings 16.14, 15. I need not apply it, experience goeth far enough in applying of it; If it be an unſanctified way of preaching to fill a Sermon with Quotations, out of the Books of ancient Divines (whom more commonly then ſafely they call Fathers) though the ſentences be godly, and pithy, how much more will it be an unſanctified kind of prayer, to make up not only many Petitions together, but alſo a whole form of Prayer out of a book, leſſe ancient, and much more offenſive.
4. Let me conclude with a fourth reaſon, and adde no more in this place, He that ſelecteth a few prayers which in themſelves are free from offenſive matter but of a book lyable (in the whole bulke) to many juſt exceptions, and withall impoſed by one Church upon another, he doth really therein hold forth and profeſſe his ſubjection (not only to the irregular exerciſe of that authority, whereby it is injoyned) but alſo to the whole order of worſhip injoyned in that book; as Paul in practiſing (though but ſeldome) a few ceremonies out of the book of the Law, did therein hold forth and profeſſe his orderly walking according to the whole Law, and his proſeſſed ſubjection to the whole order of worſhip preſcribed by the authority of the Law, Acts 21.24.25, which had it not been warranted by God himſelf fora ſeaſon, he had doubtleſs thereby ſinned againſt the ſecond Commandement, Since then the ſecond Commandement is ſo many wayes violated by reading of a Prayer-book, deviſed and preſcribed by humane authority, for the publique Prayers of the Church, the Lord pardon all our provocations of his jealouſie by our former ignorance in this point, & keep us blameleſſe for after times, for his holy names ſake, in Jeſus Chriſt. Amen.
You know the ſinnes againſt this Commandement, do more provoke the jealouſie of the Lord againſt his people, and that for many generations, then the breach of any of the reſt, which is the reaſon why the Lord ſetteth before his people (as a flaming ſword) his jealouſie, for a ſanction and fence of this Commandement above the reſt, Eaeod. 20.5. And ſhall we then provoke the Lord to jealouſie, are we ſtronger than he? but let us proceed with our Diſcourſe.
Diſc. They tell us (ſay you) God hath not ordained a ſet preſcript worſhip, he hath not indeed preſcribed it as neceſſary, but his Word doth warrant it to us as lawfull.
Anſw. Firſt, ſhew us, but one Text of the word that doth warrant it as lawfull, any word of precept or promiſe, or pattern from the Scripture, and we ſhall do as you offer to do, ſit down in ſilence.
Secondly, if God hath not preſcribed a ſet form as neceſſary, why is ſuch neceſſity put upon all the Churches, for receiving of it, hath the Church power to bind where God looſeth?
Diſc. Touching the externall form of words, in which we ſhould profer our Petitions, we know nothing preciſely commanded by the Lord, and therefore judge it a thing meerly indifferent whether our requeſts be read or uttered; whether in a ſtinted or conceived form of words; neither do we bring in any ſtrange manner of Prayer; for in ſubſtance the prayer read and conceived is all one.
Anſw. Firſt, touching the externall form of words in prayer, we may know (and muſt willingly know what the word hath taught us) that the Lord hath commanded (whether expreſſely or by juſt conſequence, all is one):
Firſt, that as in Preaching, ſo conſequently in Prayer, we are to expreſſe our minds in ſuch a frame of words, not which mans wiſdome teacheth, but which the Holy Ghoſt teacheth, 1 Cor. 2.13.
Secondly, that we are not to worſhip God after the precepts, or patterns of men, but do all things after the pattern in the mount, Eſay 29.13. Deut. 12.30, 31, 32. Heb. 8.5.
Thirdly, that we ſhould not worſhip God in an Image, deviſed by man, and ſuch are all ſet forms of Prayer, deviſed helps of worſhip, and preſcribed to be read in the Church of Chriſt.
Anſw. 2. But ſuppoſe (as the Diſcourſe preſumeth, that it were a thing meerly indifferent, whether our requeſts be read, or uttered, whether in a ſtinted or conceived form of words, It ſeemeth to us a manifeſt tranſgreſſion of the bounds, both of Apoſtolicall authority, and Chriſtian liberty, to bring in or take up a form of Prayer ſtinted and limitted by men, which is left to us indifferent by God; nor can we excuſe a read prayer preſcribed by men, from a ſtrange form of prayer; ſeeing no ſuch form is read or heard of, in all the Scripture; ſo great a difference is there betwixt a conceived, and preſcribed read prayer, as is betwixt the fire from the Altar and the ſtrange fire; the one is an ordinance of God, the other is an imagination of men.