and through Jesus Christ To God onely as the chief best and most perfect good through Christ as our Mediatour in whom we have accesse to the throne of grace Prayer is not a work of nature but of grace The principall authour thereof is the holy Ghost Man indeed doth poure out his soul unto the Lord but he is first taught moved and enabled thereunto by the Spirit of grace so that prayer is Gods gift and mans act The matter of our prayer is diverse according to the sundry occasions which happen in this life but ever it must be agreeable to the word and will of God Understanding faith humilitie reverence fervencie holinesse and love are required to that prayer which is acceptable unto God and doth procure audience In prayer with others especially in publick prayer where the minister is the mouth of the people the use of the voice is necessarie for the edification of the hearers for they cannot joyn in supplication and yield their consent unlesse they heare and understand what is prayed for In solitary prayer the voice and words are very usefull but not necessary usefull to stirre up affection and prevent rovings not necessary because it is the soul only that doth animate prayer A man may pray fervently and speak never a word but words be of no worth if the heart be absent Prayer endited by the Spirit and poured out by a sanctified soul is ever sweet and pleasant melodie in the eares of God though the tongue keep silence and the phrase of speech be rough and unpolished But let the outward frame of words be never so smooth and well set together the prayer is not pleasing unto God if therein we crave things unlawfull and impertinent if it be read or uttered without intention of heart understanding faith c. Neverthelesse in prayer with others specially in the publick assemblie words and decent phrase must not be neglected because all things must be done gravely and to edification To place devotion in words is superstition to hunt after quaint terms is foolish vanity but to neglect a decent and comely manner of speech is barbarousnesse Seeing then the use of the voice is not of the essence of prayer no man of understanding will deny that to be an holy and acceptable prayer which proceedeth from a sincere and upright heart feeling its own or others wants and craving supply thereof according to Gods will whether the petitions be put up in the self-same or in other words And yet because the ordinances of God must be kept from contempt in the publick assembly it is good neither to be over-neat nor over-homely but to use such a mean as doth most tend to the glory of God and good of Gods people Here a question is moved Whether a stinted Liturgie or set form of prayer publick or private be lawfull in the deviser or user A penned or stinted prayer I call Prayer in respect of the matter and externall form because the matter is delivered in form of a prayer or supplication tendred to God though properly it is not a prayer as it is penned or printed but as it is rehearsed as our prayer with understanding feeling of our wants humilitie confidence c. The controversie is not of this or that prescript form in particular much lesse of one faulty or erroneous but of a prescript form in generall Whether it be lawfull especially in the publick assembly to appoint any prescript or set form of prayer though for matter never so sound and allowable For if the exception be against this or that form in respect of the matter or maner of imposing then the question should be Whether this prayer for matter or manner of imposing be erroneous not Whether a stinted form of prayer or Liturgie be lawfull It is not questioned whether a man may ask things unlawfull or impertinent in prayer for the matter of our prayer must be agreeable to the word of God and our present occasions A prayer for matter and externall form holy and fit may by accident be sinfull in the user viz. when it is repeated without understanding or intention of the heart Of this there is no doubt It is granted also that no one prescript and stinted form of prayer or Liturgie is simply necessary either in publick or private for then our Saviour Christ who would not be wanting to his church in things necessarie would by his Apostles expressely have set down one to be an exact and unchangeable rule to all Christians and churches to the worlds end both for matter and form words and method whereunto they should have been tied and that alwayes But seeing our Saviour hath commanded no such unchangeable form it is not the Necessity but the Lawfulnesse of a stinted Liturgie or set form of prayer that is pleaded for and that as a matter of order not of religion or substantiall means of worship For in this sense there is no means of worship expedient which is not necessary by commandment It was never held that a man should so tie himself or be tied alwayes to a set form without variation that he should never offer up any prayer unto God as occasion is offered and necessitie requireth but what he findeth in his book Such use of a set and stinted form of prayer we do not acknowledge nor seek to perswade But to reade prayer as a prayer upon a book or to make known unto God the desires of our heart in a set form of words devised by others or our selves when the things we beg are allowable fit and necessary and when it is done with right affection is contrary to no precept or commandment directly or by lawfull consequence Amongst them that oppose a set form of prayer we may observe differences in opinion The ancient brethren of the Separation as M r Smith calleth them for distinction condemn all stinted forms of prayer to be used as a prayer Thus they dispute against set or stinted forms of prayer that it is a devise of man an idole-Idole-prayer a stinting of the Spirit the substituting of a book in the room and stead of the holy Ghost a drawing nigh to God with the lips when the heart is removed farre from him That if set forms be lawfull then one may make anothers prayer buy his prayers at a book-binders shop carry them about in his pocket with many the like Which arguments whatsoever their weight be strike at all set forms and not at this or that onely prescribed in this or that manner M r Robinson hideth the matter as much as well he may by such like additions as these of matter and manner The thing saith he you should have endeavoured to prove is That your Divine service-book framed by man and by man imposed to be used without addition or alteration as the solemn worship of your church is that true and spirituall manner of
further or whether the latter take away again what they seem to grant In these things they consent First that all publick Liturgies and stinted forms of prayer be unlawfull a breach of the second commandment both in the deviser and user Secondly that private forms of prayer if lawfull for weak Christians and babes in Christ are unlawfull for strong men in Christ or Christians that have received some growth in godlinesse Thirdly that a Christian weak or strong may not lawfully be present at the prayers of the congregation read or rehearsed out of a stinted Liturgie nor at the sacraments administred in a stinted form of Liturgie as it is with us The Question then hath three branches First whether a set form of prayer sound and pertinent for substance of matter grave and simple for the order and manner not prejudicing abbridging or hindring by the length thereof the preaching of the word and prayer fitted to the speciall occasions may in any sort be tolerated in the church or read by the minister of the word in the publick assembly and congregation of Saints Secondly whether it be lawfull specially for a strong Christian to use a set form of prayer as prayer or upon any occasion to reade as prayer a prayer upon a book Thirdly in case it should be unlawfull for the minister or master of the family to reade or use a prescript form of prayer whether it should be unlawfull also for the people children or servants to be present at such assemblies where the said prayer is read or used To these a fourth may be added to prevent all exceptions whether it be lawfull for a Christian to be present at that service which is read out of a book in somethings faulty either for matter or form In the affirmative the assertion is That a stinted Liturgie or form of prayer both publick and private is lawfull and in some respects necessary both in the congregation family and closet That a minister godly learned and faithfull may sometimes stand in need of the help of a publick Liturgie or stinted form of prayer in publick and may make use of a stinted form at other times when it is not necessarie in respect of inabilitie or indisposition That though it should be unlawfull for the minister or governour of the family to use such stinted forms yet may the people in the congregation and inferiours in the family be present at such prayers without sinne or scruple of conscience yea though the prayers be read out of a book in somethings questionable for matter or form So that voluntarie and willing Separation from the prayers of the congregation and ordinances of worship for that cause onely is sinfull in many respects Thus I have laboured plainly to state the question that I might neither be misled my self nor lead others into any by-path whiles they take their aim amisse And these particulars I purpose to discusse in the fear of God with the spirit of meeknesse according to the scriptures and trust by plain sincere and upright dealing to make it evident that I seek nothing but the maintenance of the truth the puritie of Gods worship the increase and exercise of all holy gifts and grace in his servants and the peace and comfort of his people CHAP. II. All things essentiall to prayer may be observed in a prescript form THe two former points may be confirmed joyntly and severally by these reasons following 1. That is a lawfull prayer wherein the desires of our hearts are lifted up or poured out unto God for Divine blessing according to his will in the name of Jesus Christ by the help of the Spirit of grace But in a set or stinted form of prayer the desires of the heart may be lifted up or poured out unto God according to his will c. Or That form of prayer is just and lawfull wherein all things essentiall to prayer or necessarily required in the word of God may be observed But all things essentiall to prayer or necessarily required in the word of God may be observed in a prescript form or read prayer What is required in holy prayer more then this That the matter be allowable and fit the manner holy reverent fervent and faithfull our wants laid open and petitions forced with as strong or stronger reasons and arguments then we are able of our selves to presse them with And may not a prayer holy and meet for the matter thereof be read or uttered with humility feeling of our wants earnestnesse of desire holinesse of affection and faith in Gods promises In reading the scripture the eye doth lead the heart and yet it may be read with judgement reverence meeknesse and joy why may not the same affections be moved in a prescript form and read prayer What necessitie is there that the heart and eye should be at variance in this duty when they may be conjoyned in the other Asaph and his brethren could praise God in a form of words set down by the prophet David And if a prescript form of words may be allowed in Thanksgiving which is one part of prayer it cannot be condemned in Petition The matter of our requests must fit the occasion so must the matter of our thanks and praise The Spirit of grace teacheth us to pray and the same Spirit moveth us to return praise for benefits received We must pray with the spirit and we must praise with the heart In the dedication of the temple Solomon used the very words of the psalme which David vowed to use at the bringing in of the Ark into his house Jehoshaphat in that excellent thanksgiving which he made appointed the priests and Levites to use a prescript form of words So did Hezekiah Zerubbabel and Jehushua And if we may sing psalmes with the spirit and with understanding with feeling and joy of heart as it is commanded in a form of words stinted and prescribed it cannot be thought a thing impossible to pray with affection in a stinted and prescribed form The differences which some put between Praysing God with a psalme and Calling upon Gods name are little to the purpose do not at all touch the force of the argument For thus the reason standeth In singing psalmes penned by the prophet David or other holy men of God the eye doth lead the heart no lesse then it doth in a stinted form of prayer and yet they may be sung after an holy manner with grace in the heart therefore a stinted form of prayer may be read or said without book with that affection of heart which God requireth in prayer And let the differences be as broad as they will in other things in this they do agree This reason may be drawn into another form thus Whatsoever hath the true matter and form of prayer that is truly and properly a prayer For where the true matter and form of a
thing is found there follow all necessarie requisites to the true and complete being thereof But a prescript from of prayer sound and fit for matter grave for the manner of penning and read or uttered as our prayer with knowledge faith reverence and fervencie of affection hath the true matter and form of prayer For the matter of our prayers are those common blessings and speciall good things which according to the will and pleasure of God we are to beg of him for our selves and others The true form of prayer I speak of prayer uttered with the voice is the outward disposition and frame of words and the inward elevation and lifting up of the heart to God by the holy Ghost Will any man say that all these things cannot be observed in a stinted form of prayer common experience will confute him Who knoweth not the matter of many prescript forms of prayer to be good and necessary for all men All our wants and particular occasions are not mentioned or laid open in the prayers conceived by the minister or governour of the family and yet no man judgeth them for that cause unlawfull though imperfect It is not then prejudiciall to the lawfull use of a prescript form that many particulars which we stand in need of are not therein mentioned Can it not be read or uttered with right disposition of heart how then can we sing with joy or praise God with cheerfulnesse in a stinted or set form of words Is it not easier to cry for what we need with feeling then to return praise with love and joyfulnesse for what we have obteined He that will confesse it possible to give thanks aright in a set form of words devised by others or invented of himself cannot deny the same in prayer with any shew of truth or colour of reason Men may read it viz. the Lords prayer and humane liturgies with understanding and feelling saith M r Ainsworth Again If in the ordinary use of the Lords prayer publick and private without addition or variation all things required in prayer by the word of God may be observed then a stinted form of prayer may have the true matter and form of prayer or all things required in prayer may be observed in a stinted form But in the ordinary use of the Lords prayer publick and private without addition or variation all things required in prayer by the word of God may be observed For the matter there is no word in the Lords prayer which doth not ordinarily in great measure and in the main alwayes concern every Christian mans estate though he cannot reach unto all things comprehended in this prayer And all our wants are conteined within the compasse of the Lords prayer and may be deduced thence though they be not in â—lat terms expressed Infinite things are included in the Lords prayer which the weak and imperfect faith of the godly cannot reach unto but such and so much reach the weak faith hath that the child of God doth and may with comfort and profit use the Lords prayer as a prayer The Lords prayer is both the foundation of our godly prayers and the prayer of prayers Some weights and measures may be as rules to others and used as weights and measures themselves Concupiscence is both sin and the cause of sin Of ancient times the Lords prayer was used in all publick Liturgies and was of frequent use among private Christians Tertullian fitly calleth it The law of prayer and breviary of the Gospel Calvine The rule That it may be used with right disposition and affection of soul is confessed by them that dislike all stinted forms and testified by the experience of all Christians Therefore the Lords prayer may lawfully be used as a prayer both in publick and private by ministers and people weak and strong But first we are willed to note That the forms mentioned in scriptures of the old Testament are but for some speciall occasions and commanded to the church not from every ordinary church-officer priests and Levites but onely from the Prophets who had an extraordinary immediate calling from God who might as well deliver for scripture-oracles the truth of God taught by them as any forms of prayers and praises This we have observed and do acknowledge the forms of psalmes prayers and praises given by the Prophets immediately called and chosen of God to be parts of the sacred Canon to which it is not lawfull for particular churches or the whole church in generall to adde the least jot or tittle But this is not to the point in hand For we do not reason thus That seeing the Prophets by extraodinary and immediate calling gave speciall forms of prayer or praises to the church upon speciall occasion which are parts of the Canon therefore the church may do the like But thus we conclude and that according to the truth That seeing holy men have prescribed and the faithfull have used these forms not by extraordinary inspiration or speciall prerogative but upon grounds common to them and us the like forms may be prescribed and used without speciall commandment And seeing the Prophets and holy men of God by inspiration gave certain psalmes or forms of prayer and praise unto the church to be use upon speciall occasion which have the true matter and form of prayer and praise when they be used as a prayer or thanksgiving in faith reverence humility c. according to the present occasion therefore prayer uttered in a stinted form of words or read upon a book as a prayer may come from the spirit and be tendred to God with right affection A man may reade when he prayeth and the eye may guide the heart when the holy Ghost doth lift up and make it able to poure forth its desires unto the Lord. And if those forms of prayers and praises which are parts of the scripture may have the true nature matter form of prayer c. when they be used in faith and by the power of the holy Ghost enabling us to pray or praise the Lord in that form other forms of prayers or praises fit for matter may have the true matter form of prayer or praise when they be used in faith by the power of the holy Ghost as occasion requireth For the prayers recorded in holy scripture have not the true nature and form of prayer in respect of us because they are recorded in scripture but as they are used by us in holy manner upon fitting occasion and other forms fit for the matter used in such manner as God commandeth in faith humility reverence c. by the quickening power of the Spirit have the true matter and form of prayer as well as they But those forms are not the devise of man as be the other True as they be part of holy scripture they are of God both in respect of matter and form but as
proved already Why may they not as lawfully command to preach by reading of Homilies as to pray by reading of the Liturgie both which are contrary to the institution of Christ and the holy scriptures The two feet upon which the dumb ministery standeth like Nebuchadnezzars image upon the feet of iron and clay are the book of Common prayer and of Homilies the reading of the former which is the right foot serving them for Prayer 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 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 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 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 onely 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 Being at home we may both before and after meat take the holy books in hand and thereof receive great profit 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 quà m alliciunt And Petrus de Aliaco counselleth quòd in Divino officio non tam â—nerosa prolixitas quà m devota integra brevitas servaretur 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 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 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 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 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 CHAP. V. A stinted form of prayer doth not quench the Spirit THe Spirit of Grace enableth us to pray and maketh requests for us but worketh by means It instructeth us what to ask not in what phrase of speech It stirreth up in us holy desires but giveth not abilitie suddenly and without help to expresse and lay open our hearts in fit method and words significant As the Spirit doth perswade and assure the heart that the scripture is the word of God not witnessing of the letters syllables and words but of the matter and saving truth therein conteined So the Spirit instructeth us to pray by opening our eyes to see our misery and inflaming our hearts with a longing desire of mercy and relief in the mediation of Jesus Christ but it giveth not abilitie evermore to utter and expresse these our desires in fit and decent phrase of speech Abilitie of speech is a common gift of the Spirit which the Lord bestoweth upon good and bad Yea many times gracelesse persons are herein preferred before the most sincere and upright and many an honest heart can cry aloud for mercy who is scarce able to utter one distinct and perfect sentence in fit words and order Let no man except that ministers have better abilities For when the Apostle saith the Spirit is given to help our infirmities who know not how to pray as we ought he speaketh of all beleevers as well others as ministers private prayers as well as publick And whosoever is enabled or provoked to lift up any one sigh or grone unto God or to make apologie for himself in the mediation of Christ in any manner it is by the holy Ghost These things considered I suppose all men will grant 1. That it is lawfull for a man before-hand to meditate on his own particular wants and the necessities of others and that he may more fully understand and more sensibly be affected with them to reade good books which unfold the
particular sinnes against the law of God the state of man by nature and the condition of the Saints and of the church as also to think upon the works of Gods providence and how he is pleased to deal with his people in all places 2. The better to stirre up confidence and affection and to furnish himself with words and matter it is not unlawfull nor unprofitable to reade the prayers of the godly registred in holy scripture or published in other godly books to observe the matter of their prayer their ferventnesse in praying and the arguments wherewith they pressed their suits and contended for audience 3. After a man hath collected matter for prayer by meditation and reading he may studie to digest it into due order and method and to expresse his requests in fit and decent speech and the same so conceived he may utter as a prayer according as occasion shall offer it self The reason may be thus contracted If the Spirit of God doth work by means and stir up good desires but giveth not abilitie to expresse our desires in fitting significant words 〈◊〉 it is lawfull for us to use all godly means to stirr up the graces of God in us and premediate how we may utter our requests in such form and manner as may best serve for our quickning and the edification of others And if the use of a premeditated form of words in prayer do not stint the Spirit in a sinfull manner a set form of prayer cannot be condemned as injurious to the Spirit The Spirit of God is the onely sufficient help which God giveth us to help our infirmities in the time of prayer Rom. 8. 26. Gal. 4. 6. Zech. 12. 10. We confesse most willingly that prayer is not a work of nature wit or learning but of the Spirit of grace True desire or abilitie to pray is not bred in us by nature nor procured and gotten by our study and industry but proceedeth onely from the holy Ghost as the authour and efficient and this is proved by the places quoted But ability to pray standeth in the lifting up of the soul unto God not in the ample expression of our desires according to the various occasions in fit words and pressing them with forcible arguments Prayer is the immediate work of the Spirit But no text of scripture doth in such sense make the holy Ghost the authour of prayer or helper of our infirmities as that it should be unlawfull to make use of outward means to furnish the soul with matter stirre up the graces of God in the heart and blow the coals of the spirit For then we must not reade the scriptures nor other godly books we may not meditate or conferre the better to fit us for prayer Peradventure it will be said the Spirit of God is our onely helper in the time of prayer so that at other times we may use helps to stirre up the graces of the Spirit but not in the time of prayer And if this distinction be found in scripture or by sound reason may be deduced out of scripture we must hearken unto it but if it be of our selves whiles we pleade against the devises of men we maintein devises The Spirit of grace is at all times the sole mover and enabler of us to pray and the use of lawfull helps and such as suite with the nature of prayer are at no time unlawfull As it is fit to meditate and reade before we pray so in prayer it is lawfull to kneel lift up the eyes and hands use the help of the voyce and the benefit of a Christian friend to stirre up affection Therefore for the lawfulnesse of book-prayer we may dispute thus If it be lawfull to use externall helps in time of prayer the better to stirre up affection then book-prayer is not to be condemned for this that the Spirit of God is the onely or sufficient help that God giveth to help our infirmities in the time of prayer But it is lawfull to use externall helps in time of prayer The Spirit alone either immediately or by means sanctified and ordained by himself maketh requests for us yea it is by the immediate teachings and suggestions of the Spirit that all our requests must be put up no other helps are mentioned or can be collected in the present action of prayer I will not stand to enquire how these things can agree together what is meant by the immediate teachings of the Spirit or how the Spirit maketh requests either immediately or by means The Spirit alone and that immediately is the authour of prayer but by means he ministreth varietie of matter order and words But what are we to understand by means sanctified and ordained by himself If means ordained by speciall institution it is too strait and hard to conceive what they be If means allowed by God as those whereby we may furnish our selves with words and matter for prayer as reading godly books conference meditation on the works of God c. a stinted form of prayer is a means sanctified And here I desire it may be noted in what sense a form of prayer is called a means or furtherance not as a means or form of worship properly so called but as in fit words and phrases it presenteth to our minds or memories what we ought to beg agreeable to the word of God as the frame of words and matter kept in memory may be called and is reputed a stinted form A stinted form of prayer quencheth the Spirit It is a quenching of the Spirit to reade another mans prayer upon a book That quencheth the Spirit which is as water to cool or allay or exstinguish the heat of that holy fire which cannot be imputed to a set form of prayer either by authoritie of scripture or sound reason Reading godly books is an exercise profitable to stirre up the graces of Gods Spirit in us were it not a wonder if reading a godly prayer should produce the contrary effect As in the ministery of the word the corruption of mans heart and the hainousnesse of sinne may more lively and fully be discovered for his humiliation then he is able of himself to set it forth so in prayer penned by a goldy andwell experienced Christian the case of a distressed soul may more pithily and amply be deciphred and anatomized then he of himself is able to lay it open And in such case to deny this lawfull help is to take away a crutch from the lame and bread from the hungry In the very act of prayer it is lawfull to use outward helps whereby we may be enabled to pray better and shall it not be lawfull for a burdened soul perplexed with doubtings overwhelmed with bitter anguish to use the help of a book that he might the better unfold and lay open his misery into the bosome of his loving Father The ample and particular laying open of our necessities doth ease the
heart and move affections and when this may be done better by the help of a book in prayer then of our selves how can the use thereof be accused as the quenching of the Spirit It is the Spirit indeed that doth help us in our infirmities but we must use means to stirre up the graces of the Spirit in us He quencheth not the Spirit who laboureth to blow the coals of grace and useth all helps afforded in most ample and particular manner to unburden his heart before the Lord. He doth not substitute his Christian friends in the place of the word and Spirit who not able to lift up his own soul by reason of griâ—vous straitnesse and pressure of heart doth crave his help and assistance in prayer And may not a godly book supply the lack of Christian companion When we are dull and out of order we may joyn with others in prayer for our relief and quickning why then should it be intolerable to make this benefit of a godly book A set form of prayer may be committed to memory and uttered from it doth that also quench the Spirit It is not safe they say for a minister to limit himself alwayes to one form of prayer though devised by himself But if it be a quenching of the Spirit an humane invention forbidden in the second commandment if it cannot be made by the Spirit if it be not that true and spirituall worship which God requireth it is not lawfull ordinarily nor once for minister or private christian in publick or private in case of distresse or otherwise for the objection is generall That all stinted forms of prayer do quench the Spirit and these mitigations of safe alwayes and for a minister are a plain concession there is no force in the reason These stinted forms do quench the Spirit of prayer in that they deprive the church and minister of that libertie of the Spirit of prayer which God would have them use stinting the minister yea all the ministers of the kingdome to the same measure of the Spirit not onely one with another but all of them with him that is dead and rotten Nothing is here objected against our stinted form which may not with like truth be alledged against the reading of a prescribed and set translation the use of the Lords prayer a set form of blessing singing of psalms and baptizing in these precise words I baptize thee c. For in these things it may be said The minister yea all the ministers in the kingdome are stinted to the same measure of the Spirit c. And if in those particulars that form of reasoning be of no weight in this it is but an empty sound A stinted form depriveth not the minister or church of that libertie of the Spirit which God would have them use seeing they may use that notwithstanding as the severall occasions of the church or people shall require If all ministers throughout the Christian world should put up the same holy and just petitions to God in the same phrase of speech as in the words of the Lords prayer they should neither stint the Spirit to one measure nor deprive the church of the liberty of the Spirit seeing the measure of the Spirit standeth not in words and forms but in fervent sighs and groans and they have time and libertie to pray besides as God shall enable them and the present occasions of the assembly require And if it must needs be that in a stinted form the Spirit is stinted to one measure then all stinting of the Spirit is not quenching of the Spirit For the minister doth not quench the Spirit if he stint it in respect of time and occasions Suppose sundry private Christians in the assembly do excell their pastour in the gift of prayer the wife excell the husband the child or servant excell the master or governour is the Spirit quenched in them when it is stinted for the time to their measure in prayer Suppose divers Christians meeting upon occasion the weakest in gifts be put to pray for the rest is the Spirit in them quenched because it is stinted to his measure The question is not of prayer devised by a mans self or of limiting the Spirit in the people but of prayer devised by others and imposed and of limiting the Spirit of the minister the first is lawfull the second sinfull The question is of a publick stinted form of prayer or Liturgie Whether it quench the Spirit in the minister or the people and Whether it quench the Spirit because it stinteth it Whether the form be devised by others or by a mans self imposed or voluntarily taken up that is nothing to the matter in hand but Whether it quench the Spirit because for the time it is limited to that form of words And if we look into the matter it self the Spirit of God may be quenched in a mans self no lesse by the rude customary use of a form devised by a mans self then by a form imposed by others and it may be as prejudiciall to the comfort of Gods people And if we consult the scripture where shall we find this distinction of limiting the Spirit by prayer devised by a mans self or devised of others of stinting the Spirit in respect of time occasion form of prayer uttered out of memory or read upon a book But the distinction it self hath been confuted already together with the assertion That a stinted prayer doth quench the Spirit It cannot properly be said saith one that the Spirit is limited by his own ordinance but when the Spirit of the minister is straitned by forms prescribed to him by men without Gods ordinance and appointment then the Spirit is limited and stinted indeed But this is a bare repetition of what was said before without proof or reason and besides a strange description of limiting the Spirit is nothing but a proof of one thing by the same And here I desire two things may be noted First though many reasons in shew be brought against the use of stinted prayer yet when the matter cometh to the upshot they are barely one and that nakedly affirmed Stinted prayer is unlawfull because in reading book â—prayer he doth not exercise his own but another mans gifts Is this reason good No for in reading scripture out of a translation he exerciseth another mans gifts But stinted prayer is the devise of man A child of twelve or thirteen yeares old may reade a stinted prayer as well as the minister The same may be said of reading the Scriptures But stinted prayer is the devise of man It is unlawfull to stint the Spirit Yet this is done in praying with others But stinted prayer is the devise of man So that all hangeth upon this string for the confirmation whereof nothing is alledged Secondly they take that for granted evermore which should be proved or prove the same by the same as Stinted prayer doth
may the servant child or wife who conceit they need no such furtherance joyn with him in prayer or no If not I desire to know by what authoritie they may withdraw themselves If they may joyn then the heart prepared may follow a prescript form of words devised by others To reade our prayers out of a book is to draw nigh unto God with the lips when the heart is removed farre from him because it is not to draw and poure forth our prayers out of the heart by the holy Ghost A man may both reade his prayers out of a book and poure them forth out of his heart as hath been formerly proved and is confessed by them that allow a prescript form in case of need For they will not say It is lawfull to draw nigh unto God with the lips when the heart must needs be removed from him But if this be granted for the present which is most false I demand whether it be a drawing nigh with the lips onely in respect of him alone that readeth the stinted form or of all present Not of all present For how can it be said that their hearts are removed from God who in sincerity and truth of heart desire the obteining of what is prayed for agreeable to the will of God Hypocrisie hath lost its ancient nature if it be hypocrisie to draw nigh to the throne of grace in the name of Christ with understanding confidence and uprightnesse If it be a lip-labour in respect of him that readeth it onely it can be no sufficient ground of Separation in others For in conceived prayer the minister or governour may pray with the lips and voice when the heart is absent and they that joyn may pray in truth when the prayer is uttered or pronounced in a prescribed form An hypocrite cannot call upon God in uprightnesse at any time and yet they will not say it is unlawfull to joyn in prayer with such a man Put case a particular man did know his minister to be an hypocrite by more certain evidence then possibly he can know read prayer to be lip-labour yet he is bound in conscience not to separate from the publick prayers or ordinances of grace administred by such a man For Christ hath commanded us to come unto him hath promised to be present with them that assemble together in his name to heare them that in truth call upon his name and though an hypocrite shall not be heard for himself he may be heard for others A minister he is not for his own goods but his administration is effectuall to the heirs of salvation Formally as some speak he hath not pardon of sinne for the comfort of his own soul but ministerially instrumentally he hath it for the benefit of others that is hee possesseth not the promise of pardon for his own comfort but he bringeth it for the good of others A Christian may not absent himself from the publick prayers of the congregation and ordinances of grace unlesse Christ hath given him leave or commandment so to do but when he may call upon God purely and sincerely he hath not given a Christian leave to separate or withdraw himself because he conceiteth the minister to be an hypocrite But of this more hereafter Let us then imagine if fansie can be so strong that the use of a stinted prayer is but lip-labour in the minister or governour what else can follow but that the service is lawfull the lip-labour being corrected which is done not by Separation but by conjoyning the service and affection of the heart and inward man with the exercise of the outward Reading is not prayer For in prayer we poure out desires and supplications from the heart in reading we let into the heart the things that are read A blind man may pray but he cannot reade He that readeth speaketh not to God but to the people To reade is not to pray but in reading a man may pray agreeable to the ordinance with right affection of soul As to pronounce is not to pray because a dumbe man may pray who cannot speak but when a man uttereth his prayer for the edification of others he himself may and doth speak unto God But if this be presupposed that a man cannot both reade a prayer and pray himself what hindreth that others cannot lift up their hearts unto God and joyn in requests according to the prescript form of words Is not the matter fit because it is prescribed cannot the heart desire or lift up it self because the requests are read doth the very act of reading pollute the whole action If all things essentially required in prayer may be observed of them that joyn in prayer with such as reade them then the simple act of reading is not sufficient cause why Christians should withdraw themselves But all things essentiall to prayer may be observed of them that joyn in prayer with such as reade the matter may be fit sound and holy the affections goods and so the work acceptable unto the Lord. The monuments of antiquity shew that the Jews used a stinted form of Liturgie and prayer in their synagogues and at the celebration of the passeover before the dayes of our Saviour Christ But our Saviour Christ never taught the people to absent themselves from the prayers of the synagogues or from the passeover rather he commanded them to frequent the assemblies and observe the passeover wherein he himself did give example ordinarily resorting to the synagogues upon the sabbaths and observing the passeover at the time appointed It is not certain that the Jews had or used a stinted form of Liturgie or prayer in their synagogues or the celebration of the passeover It is not certain by certainty of Divine faith for it is not testified in the holy scripture but by humane testimony it is so probable that even such as deny all lawfull use of a stinted form do give their assent hereunto as hath been shewed before The Jews did not prescribe and set apart their prayers for publick use as our Liturgie is neither were they tied to them as we are but left to use or not use them as they saw most fit for edification Bring this answer to the light and it yieldeth the cause as fully as can be desired For if the Jews had or used a stinted Liturgie in their synagogues and celebration of the passeover devised by others when the faithfull did lawfully resort to the synagogues and observe the passeover administred according to that form then the faithfull may and ought to joyn in prayer or participation of Divine ordinances though administred in a stinted Liturgie devised by others It is to no purpose to alledge that that form was not set apart for publick use nor they necessarily tied unto it when the simple use of such a stinted form devised by others is condemned as unlawfull in respect of minister and
A FRIENDLY TRIALL OF THE GROUNDS TENDING TO SEPARATION In a plain and modest Dispute touching the Lawfulnesse of a stinted Liturgie and set form of Prayer Communion in mixed assemblies and the Primitive subject and first receptacle of the power of the Keyes Tending to satisfie the doubtfull recall the wandring and to strengthen the weak By JOHN BALL ISAIAH 8. 20. To the law and to the testimonie if they speak not according to this word it is because there is no light in them PSAL. 119. 105. Thy word is a lamp unto my feet and a light unto my path ¶ Printed by Roger Daniel printer to the Universitie of Cambridge For Edward Brewster and are to be sold at his shop at the Bible on Fleet-bridge 1640. To the Christian Reader sound judgement the spirit of wisdome uprightnesse of heart and sweet communion with GOD. Christian READER IT is commonly professed though not so well known and observed as it ought that Satan is alwayes busie to solicite and our own deceitfull hearts ready to turn aside from the wayes of peace and comfort either to the right hand or to the left To say nothing of the lamentable state of heathen Infidels Turks and Jews who know not God nor believe the Gospel of JESUS CHRIST Amongst them that professe Christianity some are so deeply plunged into superstition that the truth of God and the ordinances of grace are not prized in comparison of their own vain and fruitlesse traditions And others on the contrary do so farre distast all inventions whatsoever as they speak in Gods worship as they reject that which beareth the stamp and image of God and might be greatly profitable to their souls Many come profanely to the Lords table and pollute the holy things of God to their own destruction Others through groundlesse fears of defilement do withdraw themselves from ordinances Divine and the society of the godly because some unworthy are not debarred To satisfie this latter sort who offend out of weaknesse misguided judgement not of stubbornesse and contempt and to settle them that are staggering I have penned this poore rude treatise nothing doubting but the truth will be able to maintein it self and that the beauty thereof will procure favour and acceptance though it come arayed in a very homely garment A stinted form of prayer hath been challenged as an image forbidden in the second commandment a forged and devised worship unlawfull both in them that use it and those that joyn therein To remove this scruple I have shewed the use of a stinted Liturgie lawfull and allowable by the word of God of ancient use in the churches of Christ approved by all reformed churches at this day Upon which occasion many things are disputed touching the meaning of the second commandment the nature of true and false worship and what it is to pray by the Spirit Many are the objections which are made against set forms of prayer and particularly against our book of common prayer all which I have endeavoured to answer severally and not because they are of so great weight but because I desired fully to satisfie every doubt and roll away every stone I met withall If one and the same thing be oft repeated I desire it may be considered that one and the same objection for substance is often brought forth though perhaps in new aray and every plain-hearted Reader for whose use I principally intend this labour is not able to apply an answer once given to sundry objections in colour diverse though for substance the same And I suppose the prudent will think it more reasonable that the wise in heart be burdened with over-much then that the weak should remain unsatisfied through some defect Some stagger at this that ignorant profane notorious offenders are admitted to the Lords table and conceive that communicating with such in the ordinances of religion they are partakers of their sinne And sure it is a thing to be lamented with tears of bloud that the body and bloud of our Saviour CHRIST should be profaned the house and church of God defiled the name of the Lord dishonoured religion blasphemed and the blind notorious profane permitted to rush upon their own perdition But it is not for private persons to take that upon them which belongeth not unto their place nor being invited by CHRIST to excommunicate themselves because such as are notoriously wicked be not admonished kept back or censured The main ground of the former doubt and all others tending to Separation seemeth to be this That the power of the keyes is primitively given to the community of the faithfull as the first receptacle For then they conceive that it perteineth to them to censure offenders or else to separate from them Then likewise it will more probably be concluded as they think That that society which hath not the power of CHRISTS keyes is not the true church of CHRIST Therefore to raze the foundation of Separation and at once to overthrow their main objections this question is more largely disputed wherein is shewed by evidence of Scripture That the power of the keyes is given by Jesus Christ the Lord and King of his church and great Shepherd of his sheep to the church-governours whom he hath appointed to rule and feed his flock in his name and to whom they must give account If any man shall think these things are small and not to be insisted upon he may please to consider How small soever the things in themselves seem to be the evil consequences that follow thereupon be both many and great It is no small matter to bury that under the condemnation of false worship which the Lord the authour of all truth the determiner of his true pleasing and acceptable worship doth allow in his service It is no small offense to forsake the prayers of the congregation to depart from the table of the Lord when he calleth to feast with himself and to break off society and communion with the churches of Christ where he doth cause his flock to rest at noon to fill the hearts of weak Christians with doubts and distractions as not knowing what to do or which way to take to spend time in reasonings and disputations of this kind which might much more profitably be employed in the practice of repentance and holy obedience to expose religion to contempt and the truth of God to reproch amongst them that delight to speak evil These are sad effects of this Separation which is here opposed Is it not lamentable to see poore Christians who sincerely thirst after the waters of life and long to meet the Lord in his holy ordinances cast into doubts and fears about the things which so nearly concern their comfortable walking with God and salvation of their souls May not this tend to the discouragement of divers that are coming on and turn them who are halting clean out of the way The rents and divisions which have been in the
church have evermore been one advantage which the enemies of the truth have taken to speak reprochfully And if the credit of religion the glory of God and the souls of our brethren be dear unto us what can we do lesse then by a just and mild defense of the truth seek the reclaiming of such as are gone astray the establishing of them that be weak in judgement but zealously affected to the wayes of God stop the stream of seducing free the godly from unjust imputations and settle peace and unitie in the truth amongst brethren I heartily wish we had not so much experience to lesson us that when men have once begun to neglect the publick exercises of religion and to separate from the churches of Christ they have run from one errour into another after the fond imaginations of their own seduced hearts untill they have dashed themselves upon the rocks They that break off communion in the particulars mentioned have not proceeded to a totall Separation from our congregations and assemblies as no churches of Jesus Christ This rigid Separation they condemn as that which was never approved or blessed of God But they have gone further then the word of truth doth warrant them or they have the Lord Jesus for their guide whereas it is the duty and safety of Christians to follow after but not to go before their Lord and Captain The first entrance into an erroneous way is dangerous for in the track thereof there is no stop unlesse God of his infinite mercy do prevent Errours are lapped up together in a bundle and many times the least onely appear which yet serve to bring on and usher in the greater At once men fall not into strange and monstrous opinions no more then into outragious evils but by degrees they insensibly are drawn from bad to worse untill they come to a great height At the first sight many a mans conscience would have been affrighted with that errour which after some tampering he highly admireth and is bewitched withall How many of great hopes and excellent parts have been overthrown hereby is too evident by lamentable observation in all ages Rents and divisions are the disease Separation the wound of the church unto which of long time she hath been obnoxious but it is the sinne of them who either lay stumbling-blocks of offense before their brethren or separate rashly or unjustly being carried away rather with prejudice then strength of argument and commanded more by the examples of others then by the authority of the rule of righteousnesse There is but one body the Church and but one Lord or head of the body Christ And whosoever separateth from the body the Church separateth from Christ in that respect And if we withdraw our selves from Christ where he graciously inviteth us to feast with him may we not justly fear that he will withdraw himself from us and make us seek when we shall not find him Voluntary Separation from the Lords table and prayers of the congregation what is it but a willing excommunication of our selves from the visible tokens of the Lords presence and love And if it be a grievous sinne in church-governours to deprive any member of the church of all communion with the visible church upon light and unnecessary occasions is it not a greater sinne in the members to deprive themselves of the same communion upon the like or lesse occasions Zeal and tendernesse of conscience must be nourished by all good means but they are not to move alone without their guide that is the word of God Perhaps this kind of writing may occasion more disputes If so it is contrary to my hearts desire who intend onely the satisfaction of them that stagger the reclaiming of them that are gone too farre and the maintenance of peace truth and communion in the worship of God as it furthereth communion with Jesus Christ If I may obtein this end I have that which I beg of the Lord. Willingly I would not offend any that fear God but endeavour onely to remove the blocks at which I see some stumble and to further the more comfortable walking of others who desire to please God in all things but are kept under in the means of comfort with vain scruples And happy were it if doubtfull disputations laid aside we might joyn together with one heart and soul to advance religion worship the Lord purely edifie one another in our most holy faith and walk unblameably in the fear of God and comfort of the holy Ghost I take no pleasure in controversies of this kind and could heartily wish that these matters rightly composed we might give heed to that one thing which is necessary But if it seem good to any man to reply I earnestly beg that he would take the word of God truly understood for his warrant make proof of what he saith keep himself to the points in hand without impertinent digressions and proceed on in love and meeknesse as becometh them that professe the truth and desire to preserve the peace of a good conscience A good cause is no way advantaged by heat and passion We must so write and speak in controversies of religion as that we remember we must give account to God of that which we say And if passionate and distempered speeches in common talk be no light offense in matters of religion which are soberly to be debated as in the presence of God to give way to humane rashnesse and distemper is much more disgracefull God will not hold him guiltlesse that telleth a lie for the glory of his name To bear false witnesse in civill contentions betwixt man and man is odious and abominable Therefore it behooveth us to fear and stand in aw lest being transported with misguided zeal we call evil good and good evil and misapply the scriptures when we speak of our selves Let us weigh all things and hold that which is good The Lord in mercy look down from heaven upon his poore church and people bring his truth to light more and more dispell the mists of ignorance remove all occasions of offense settle peace and truth prosper the means of grace build us forward in faith and holinesse and unite the hearts of his people in love that they may direct their course by one rule if they cannot be all of one mind in every thing and as one man may walk together in heaven-way untill they receive the end of their faith the salvation of their souls CHAP. I. Of a stinted form of Prayer PRayer is the sweet and familiar conference of a faithfull soul with the Lord his mercifull Father Or A calling upon God in the name of Christ with the heart and sometimes with the voice according to his will for our selves and others In it to let passe other matters not pertinent to this purpose foure things come to be considered the Subject recipient Authour Matter and Manner thereof The honour of invocation is due to God onely in
they be applyed without speciall commandment to be the matter of form of a stinted prayer or thanksgiving at this time they are the devise of man that is they are so applyed by man without the extraordinary guidance direction of the holy Ghost Let us suppose a stinted form of Liturgie or prayer to be framed of the very words and sentences of scripture wherein nothing is to be read by way of prayer praise exhortation or declaration of the end and use of the sacraments but the very text of scripture if it be demanded whether this stinted Liturgie be the devise of man or no I conceive our brethren will answer That the matter and form both is of God as they are parcells of holy writ but as they are prescribed and used as a stinted form it is the devise of man This may be concluded from their grounds for all stinted forms of prayer and administration to be used in the publick congregation not commanded of God be the devises of men as they hold But this foresaid stinted form is not commanded of God as they affirm Therefore it is the devise of men There is now no form commanded of God as they professe and therefore to prescribe any text of scripture to be read in the administration of the sacraments or the Lords prayer to be used as a prayer is the devise of man What is more constantly affirmed by them then this That a stinted form of Liturgie is no necessry means of Gods worship because in time of the Law God prescribed none to his people when they were in their minority In times of the Gospel our Saviour Christ who would not be wanting to his church in the necessary means of worship hath given no form to be used of all churches throughout the world nor tyed any one member of the church precisely to this or that form of words in prayer and none others That we are not necessarily bound to the very words of the Lords prayer because the Evangelists do not tie themselves to the same words or number of words in recording that form of prayer the Apostles did not bind themselves to those words but used others according to their severall occasions nor do we reade in scripture that they laid any bond upon the churches to repeat over those very words Though therefore the prayer it self was taught by Christ the matter be of God and the form as it is canonicall scripture and though it be left as a perfect and genuine rule of prayer yet the application and use of it in such and such manner at such or such times in prayer in respect of the words themselves that is of men and not of God by particular institution Thus the reason may be contracted briefly the ordinary use of the Lords prayer without variation or addition is either commanded of God and so necessary or devised by men and so free and arbitrarie either it is a naturall help as some speak to supply some defect or taken up upon free choice But it is not commanded of God it is not necessary necessitate praecepti or medii nor an help naturall to supply some defect Therefore it is free and arbitrarie as that which may be done onely but it is not necessary to be done This being observed it will easily appear how little that distinction of using forms inspired by the holy Ghost but not of forms devised by men will avail because there is no form at all prescribed by God as they maintein Secondly if that distinction be granted it is here impertinently alleadged because it cannot be applyed to any part of the reason For forms of prayer inspired by the holy Ghost and recorded as parts of the sacred Canon be not of necessary use for us because they are recorded have not the true matter and form of prayer as they are there registred but as they are put up in faith to God being suitable to our occasions and a devised form of prayer fit for the matter tendred unto God in holy affiance by the work of the holy Ghost hath the true matter and form of prayer God never gave commandment that all our petitions should be presented unto his Majesty in a form of words inspired by the holy Ghost immediately God never disallowed the prayers of the faithfull because the externall form or phrase of speech was devised by man If the devised form of prayer before and after sermon be worship acceptable to God because it is devised of him who is called of God to devise and endite it then all men living are called and commanded to devise the worship of God and not for themselves alone but others in some cases Then the forms of prayer publick or private morning and evening the forms of thanksgiving before and after meals is devised worship but acceptable for the foresaid reason But that God hath called and authorized every man living or all in the church to devise a worship acceptable to his Majesty is most strange And so this first reason stands firm That all things essentiall to prayer or necessarily required in prayer by the word of God may be observed in a stinted from devised by men CHAP. III. A stinted Liturgie or publick form of prayer is no breach of the second commandment THat which is the breach of no commandment which is no where disallowed in the word of God either in expresse words or by necessary consequence that is no sin For sin is a transgression of the law and where there is no law there can be no sin But a prescript form of prayer of Liturgie is the breach of no commandment is no where disallowed in the word of God The exposition of the commandments is to be found in the Prophets and Apostles but the Lord by his Prophets and Apostles doth in no place restrain us to the use of conceived prayer so to call it Prayer is Gods ordinance but whether our prayers be uttered in our own or others words whether by pronouncing or reading that is not appointed God requireth that we lift up our hearts unto him and ask of him in the name of Christ whatsoever we stand in need of and is agreeable to his will But when spake he one word of praying within book or without in this or that precise form of words More particularly a stinted form of prayer for matter and externall form lawfull and pure fit in respect of our occasions and the necessities of the church read or uttered with knowledge affiance and intention of heart is not a breach of the second commandment either in the deviser or user For if all stinted forms of publick prayer be a transgression of the second commandment then in their common nature such stinted forms agree with images devised for worship But stinted forms or prayer agree not in their common nature with images devised for worship False worship forbidden in the second commandment is
cannot be performed Particular duties affirmative against a generall negative commandment must have expresse warrant by way of prerogative and derogation from the generall commandment wherein we must not go one jot beyond signed commission Thus Abraham was commanded to offer up his son Isaac which otherwise had been against the sixth commandment Thus the sacraments are commanded to the church which for the church to devise of her self is against the second commandment and therefore it is unlawfull to institute other sacraments then God hath appointed or adde sacramentall signes to them which the Lord hath instituted But to affirm the same of devised words in prayer preaching administration of the sacraments and reading of the scriptures sc that they were instituted of God by particular warrant and by speciall prerogative and derogation would be exceeding strange Signes religious then are of two sorts 1. Vocall if they may be called signes metaphysicall under which I comprehend naturall gestures as they are expressions of the inward affection and these are not simply forbidden or commanded in the second commandment nor do simply pertein to the second commandment but to the precept rather which requireth the inward affection it self 2. Reall and such as in common nature use and end be one with the positive ordinances of God and these are the images forbidden in the second precept And seeing for the affirmative part positive worship as it is to be approved mainteined and exercised purely according to the institution is the object of that commandment it seemeth that prayer as it is directed unto God onely in the mediation of Jesus whether inward or outward conceived in heart or declared by word or gesture cannot be referred as a branch of positive worship to the second commandment When men pray to idols or saints departed inwardly or outwardly they sinne against the first commandment If with carnall imaginations before an image they break the second if lightly vainly irreverently with the lips alone they sinne against the third But the method words or phrase of speech as such is neither condemned in the second commandment nor doth belong unto it Mens inventions in Gods worship are forbidden in the second commandment But stinted prayer is the invention of man never instituted nor approved of Christ in his Testament Must this go for currant without limitation proof or explication That all inventions of men in Gods worship are forbidden in the second commandment What then shall we say to all devised words and phrases used in Gods service What to all set forms of catechismes studied sermons interpretations of the scriptures the contents of chapters the titles of sundry books of scripture What to the divisions of thē into sections chapters and verses the interlineary glosses divers readings marginall references the reading of one part this week another the next What of the building and ordering of synagogues for the sanctification of the sabbaths the fashion of gathering for the repair of the temple in Joash his time the swearing to the covenant under Asia the ordination of holy feasts and fasts upon occasion What of the forms and gestures used in oathes of conceived prayer it self of set forms of worship studied before and kept in memory as some distinguish in the same form and with like truth we may argue against them mens inventions in the worship of God are forbidden by the second commandment But set forms of catechismes studied sermons interpretations of the scripture c. are mens inventions The conclusion that followeth from these premisses is evidently false therefore some one of them if not both is false also For of truth nothing but truth can follow And what they can answer to the premisses of this latter argument the same will be sufficient to overthrow the other Catechizing is Gods ordinance but this or that form of catechisme in respect of method and phrase of speech is the collection and composition of man Reading the scripture is allowed of God but the division of the law into fiftie three or fiftie foure greater sections and the subdivision of these into lesser sections the partitions of severall books into chapters and the division of them into verses the appointing of this or that portion of the law the prophets and the evangelists to be read ordinarily upon this or that day is the invention or devise of man Preaching is commanded of God so is the interpretation of the scripture but the phrase and method of sermons is of men The matter of scripture is the immediate truth of God but the words and phrases which are as vessels to convey this truth unto us I speak of translations not of the originall text are humane and not of God by immediate inspiration God commandeth us to call upon his name both in publick and private but the words wherein we expresse our desires are our own both in conceived and stinted prayer These are humane in respect of the word and form Divine in respect of the matter And here it must be observed that positive worship or means for these two in this sense are all one opposed to humane inventions is that which must be warranted by particular institution and not by the light of reason according to the generall rules of scripture As for example the sacraments are positive worship or means of worship and they have particular expresse institution but the form or manner of administration as it respecteth decency order and edification is not positive worship or means thereof in the sense before mentioned and therein it sufficeth if all things be done according to the generall rules of scripture the light of reason directing in particulars what is decent and to edification So then devised worship is unlawfull but it is lawfull to worship God in a form of words devised for the form is not worship but the prayer tendred in that form Mens inventions in Gods worship that be of the same nature and use with true worship or means of worship ordained of God be unlawfull but method order phrase of speech devised by man was never judged an invention unlawfull Book-prayer in an image or similitude of spirituall prayer which indeed it is not and the book as idoles supplyeth the place of the world and spirit The accusation is grievous but if we crave a reason thereof we shall find them as farre to seek as forward to accuse Is it onely a similitude of prayer because it hath onely the externall form of prayer but wanteth the soul and life thereof They might easily answer themselves As it is penned or printed it hath onely the externall form and so it is not properly a prayer but as it is rehearsed with understanding affiance of heart and fervency it hath the true and whole nature of prayer And by what reason can a book-book-prayer be called an image of true prayer which will not agree to prayer first conceived and then uttered For
if it be uttered with the lips without the intention of the heart it is a bare similitude and if the other be read or uttered after an holy manner with that affection which God requireth in prayer it is true and acceptable prayer Words without the heart are but empty sounds whether read or pronounced out of the memory or ex tempore and if the voice be joyned with the heart it is pleasant melody though our petitions be read out of a book But the book then saith he supplieth the room of the word and spirit Nothing lesse For the word of God directeth us what to ask even when we reade our prayers upon a book so long as we crave with understanding things agreeable to the will of God And the spirit doth enable and stirre us up to desire that which is according to Gods will and our necessity We may utter requests with our lips in conceived prayer without the aid and assistance of the holy Ghost and so we may in a penned prayer but offer up the sighs and grones of the heart we cannot without his grace It is no more lawfull to use any strange manner of prayer then it was to use strange fire or strange incense in time of the law Psal 141. 2. Apoc. 8. 3 4. But a stinted form of prayer is a strange manner of prayer The proposition we grant if rightly understood otherwise symbolicall and analogicall arguments if the proposition be not rightly taken are very dangerous But a stinted form of prayer is no strange manner of worship because in it all things required to the nature of true prayer may be observed In the word of God we have direction given to whom for what with what heart and affection to what end a man ought to pray but in what method or frame of speech he is to be a petitioner we find nothing prescribed in particular neither do we judge any thing necessary more then this That order decency and edification be observed That which hath the common nature definition use and end of worship but wanteth Divine authority and institution to make it approved and true worship that is strange in the worship of God But the method and phrase of speech hath not the common nature definition use or end of worship or prayer belonging unto it As conceived prayer so a set form of prayer is for substance and nature agreeable to the rules of direction delivered in the word of truth though for method and words both the humane Let our brethren set down out of the word of God what is necessarily and essentially required to the nature and being of true prayer shew if they be able that some one or other condition or requisite cannot be observed in a prescript or stinted form If this cannot be done as I think it never hath nor can be how dare they esteem or style it a strange worship They tell us God hath not ordained that manner of worship But this phrase the manner of worship is used two wayes first as it noteth the substantiall means of worship ordained of God by speciall institution secondly as it is put for the outward order or form how this worship or means of worship is performed A third signification might be added as when we say the third commandment teacheth in what manner the name and ordinances of God are to be used Now if it be taken in the first or third signification the outward frame of words order and method is neither means nor manner of worship either in preaching prayer or administration of the sacraments If in the second the word of God doth not prescribe any particular form stinted or not stinted as necessary but doth warrant both as allowable For where nothing is in particular commanded touching the externall form of words and order in which our petitions should be presented to the Lord there we are left at liberty And to put religion in reading or uttering words in a stinted or conceived form where God hath laid no bond upon the conscience what is it lesse then superstition If the phrase of speech be modus or medium cultûs as it is referred to the second commandment then it is instituted commanded and determined of God in particular then that and none other is lawfull and necessary for so it is in all parts of his positive worship Those sacramentall signes which God hath designed in the covenant are necessary and those onely lawfull and if method and phrase of speech be medium cultûs in the same sense the like must be said of that also In substance a prayer read and conceived is all one and the one is no more a strange manner of worship then the other And here let it be observed that all these objections are made against all use of stinted or read prayers publick or private voluntary or imposed sound and pertinent as well as corrupt and cannot be restrained to a form imposed upon the minister of the congregation to be used continually and that corrupt and faulty The matter if supposed to be alike from God as being truth and according to sound doctrine the manner in that we call conceived prayer is the same which nature teacheth and scripture approveth and is the onely way in which the prayers of all holy men recorded in scripture since Christ have been carried as the Papists themselves grant But for the manner or way of book-prayer we have not so much as example in scripture for it The strength of this reason let us view in the like M r Smith would prove the originals not to be given as helps before the eye in worship Because upon the day of Pentecost and many yeares after the churches of the new Testament did use no books in time of spirituall worship but prayed prophesied and sung psalmes merely out of their hearts Acts 2. 4 42. 10. 44 48. 19. 6. 1. Cor. 14. 15 17 26 37. Because no example can be shewed of any man ordinary or extraordinary that at or after the day of Pentecost used a book in praying prophesying and singing of Psalmes if yea let it be done and we yield And against the use of translations for the hearers thus he argueth The Prophets and Apostles wrote books but did never divide their books into chapters and verses Seeing therefore that chapters and verses were of mans invention hence it followeth before chapter and verse came in the hearers could not turn to search their books in time of hearing The Apostles in quoting testimonies of the prophets do not quote chapter and verse but onely say It is written The scripture saith The holy Ghost saith thereby teaching us that there is no use of chapter and verse for searching in time of hearing Never was there mention made of any hearer that ever had his book to search in time of hearing The reasons be the same and yet I perswade my self they
that dislike a stinted form of prayer will not allow of the conclusion which M r Smith would inferre As for the reason it self whatsoever can be truly spoken of the excellency profit and use of conceived prayer we freely and willingly admit but betwixt it and stinted prayer there is no such disagreement that if the one be praised the other must needs be cast out of doores if the one be allowed the other must needs be a breach of the second commandment Nature teacheth that from the abundance of the heart the mouth should speak and in the use of a stinted form repeated by memory or read upon a book the mouth speaketh from the abundance of the heart else in the stinted use of psalms prayers or prayses the saints of God recorded in scripture spake not from the heart If no example of any holy man since Christ be recorded in scripture who hath tendered his prayers to God in a stinted form of words or read them out of a book is this any thing against that practice Is not the approved practice of the church of the Jews grounded upon reasons common to them and us and of perpetuall equity sufficient to justifie an act or order though no example can be brought for it out of the new testament I have not heard nor read of such an exception in a matter of this nature in any writer old or new Popish or Protestant and consider I pray what dangerous consequences would follow thereupon I will not presse them because upon second thoughts I make no question it will appear farre amisse If in that particular of stinted prayer we find not example will it not suffice if from grounds of scripture we can prove it lawfull and that all things required in prayer may be observed in a stinted form If in that particular there be none examples will it not suffice that analogicall examples of things of the same nature and kind may be produced And then it will not be hard to find examples since Christ for the use of stinted prayer as we shall shew hereafter But what if none example could be produced of that or the like practice The scripture doth not descend to give particular commandment or example for every thing perteining to order or manner of administration of Divine things It is sufficient that there be generall rules found for that purpose according to which particulars must be directed Nay which is more sundry things are not onely lawfull but necessary for which you can bring no example out of the word of God neither before nor since Christ I will spare to mention particulars because I would not teach profane men to wrangle God may have as much honour or more in our publick assemblies if a stinted form were not used And this is a certain truth That whatsoever the worship and service of God may spare without detriment either to the honour of God or edification of Saints is superfluous and so but a vain invention If all this be granted it will not follow that a stinted form is against the second commandment of the same common nature with an image For in publick administration of Gods service in the outward order method and phrase many things are laid aside by the most and might be spared by all men which are against no commandment And the like may be said of sundry observations The custome of godfathers and godmothers in baptisme of calling an assembly by the sound of a bell of buriall in church-yards might be spared and yet not against the second commandment When there be many wayes or means whereby a thing may be atteined it is not an idle invention ordinarily to choose the one or other as seemeth expedient M r Robinson disputeth thus against our stinted form of prayer It cannot be an ordinance of Christ because the church may perfectly and entirely worship God without it with all the parts of holy and spirituall worship as did the apostolick churches for many yeares before such Liturgie was devised or imposed I should think both these reasons carry the same sense sc That that may be spared without which the church may perfectly and entirely worship God with all parts of holy and spirituall worship And if that be the meaning then I deny that to be a superfluous or vain invention which might be spared without detriment either to the honour of God or edification of Saints For set forms of blessing catechismes administration of the sacraments be not superfluous and vain inventions and yet all parts of Gods spirituall worship may perfectly and entirely be performed without them The use of a set translation of holy scripture to be read in the congregation by such or such portions or sections is no vain invention the distribution of it into chapters and verses the quotation of chapter and verse the marginall references are no superfluous devises and yet the church may perform all parts of Gods worship entirely and perfectly without these as did the apostolick churches The prescribing of a set form of psalmes to be sung by all the people jointly together is no superfluous devise and yet it may be spared without detriment either to the honour of God or edification of the people as it was in the apostolick churches for many years Of which more in the next chapter Set forms of confessions of churches set forms of professions of faith to be used in the publick worship of God be not vain inventions and yet you may say of them as you do of stinted forms of prayer They may be spared There is no example for them in scripture since Christ The word consubstantiall is not necessary as without which the doctrine of that truth of the Divinity of our Saviour Christ cannot be mainteined for that were to accuse the holy pen-men of scripture yet was it not an idle or superfluous invention In some reformed churches before preaching-time the church assembled hath the scriptures read in such order that the whole canon thereof is oftentimes in one yeare run through In others there is no such order of simple reading but besides their set sermons two chapters are paraphrastically expounded with the principall points thereof taken and applyed unto their auditours Neither of these simply necessary nor yet superfluous inventions To kneel in prayer yea to prescribe that men shall ordinarily kneel in publick prayer if with conveniency they may is not an idle invention and yet men may pray sitting standing falling upon the face Men may meet together to worship God at fit time in convenient place observe due order method moderation in length according to the abilities and necessities of the people without rules and prescriptions for that purpose and yet rules prescriptions and precedents are not idle inventions And though it be possible to worship God aright and further the edification of his Saints as much without as with a set form yet a set form of prayer devised
had been sinne for the poor woman to bring a pigeon that was not of ability to bring a lamb For her extreme necessitie had freed her from the law but authoritie she had none to institute one rite in the place of another If we apply these instances to the matter in hand they will not hold For God never forbad a stinted form of prayer never gave commandment that whosoever did offer the sacrifice of prayer should bring a conceived prayer nor by dispensation speciall and peculiar warranted him that wanteth a conceived to bring a book-prayer And if the cases be like I should think the Lord would have prescribed a set form for the weak and feeble Christian as he hath appointed the oblation of the poor woman and not left him to seek up and down he knoweth not where and to bring an humane invention in stead of pure and true worship And if the Lord have determined any set form in that caâ—e then the weak Christian must use that alone and none other Let this distinction passe for currant and what commandment is there which may not be deluded For consonant to these positions we may say Images must not be devised for worship but in some case of necessitie for they may be naturall helps to teach or stirre up affection as well as a book may be a naturall help to supply some defect in prayer The minister must not use wine milk or rose-water as the outward signe in baptisme unlesse it be in some case of necessity as a naturall help to supply the defect of water The midwife must not baptize out of the case of necessity when the minister is at hand but in case of necessity she is a naturall help to supply the defect of a minister The pastour must be apt to teach unlesse it be in case of necessity when an ignorant man is chosen to supply his room A man must not defraud or circumvent his neighbour it is true unlesse it be in case of necessity This also seemeth strange that a book should be a naturall help to supply some defect in case of necessitie and cease to be naturall when voluntarily used as an help and furtherance by him that needeth it not The conclusion of all is this That a stinted publick form of prayer is the breach of no commandment no forbidden invention of man either in the deviser or user in the case of necessity or otherwise 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 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 as Many psalmes are for instruction onely and those psalmes which contein prayers are written for our instruction 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 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 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 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
quench the Spirit Why so Because the Spirit is straitned by forms devised by men which is as much in plain terms as to say It is stinted in our sense because it is stinted And the like might be noted in other arguments Where is the consideration of the people had when the forms now are the same for matter and manner that they were almost an hundred yeares ago and at the first dawning of the Gospel the same for the Court Universities and the meanest congregation in the Countrey Might not the same be objected against the use of a set translation singing of psalmes the use of the Lords prayer for this fifteen hundred yeares without alteration for these are the same now that they were many yeares agone or at least may be the same for Citie Countrey Court Universitie and the meanest villages There are some common blessings which we and others dayly stand in need of and those it is lawfull to ask dayly in a set form of words Thus we may pray euery day for encrease of faith patience love meeknesse the forgivnesse of sinnes the continuance of those outward blessings which we enjoy freedom from or victory over temptations c. Thus there is no petition in the Lords prayer which doth not alwayes in the main concern every Christian mans estate And if the matter of our prayers may be the same daily in the Citie the Countrey Court and Universitie in this and former ages the same phrase of speech method and form externall may be lawfull fit and expedient For it is not the repetition of the same words in prayer every day that displeaseth the Lord but the ignorant rash cold customary superstitious and irreverent pouring out of words before him that is distastfull to his Majesty Variety of phrase doth not delight the Lord neither will he reject the desires of an humble and contrite heart because they are tendred often in one and the same phrase of speech And if the matter of prayer be the same in places of greatest wealth and poorest condition and the same form of blessing baptizing singing of psalms and putting up their petitions to God be fit and decent for them all it can be no prejudice to a stinted Liturgie that it is the same in all places and throughout all ages if the language be the same For this doth argue it to be the more not the lesse fit and that the greater not the lesse regard is had to the people The reason in brief is this It is lawfull to ask the same common blessings of God every day in all assemblies and congregations both of the City Country Court and University met together to call upon God therefore the same stinted form of prayer or Liturgy may be lawfull in the greatest city and meanest village in this and the ages following whether read or uttered out of memory for pronouncing cannot make an evil matter good nor reading simply make prayer good and holy to become sinfull Publick prayers offered up by the minister in the church-assemblies must be framed according to the present and severall occasions of the church and people of God which cannot be done when men are stinted to those forms Occasions are ordinary and common or more speciall In a stinted form prayers may be offered up by the minister according to the common and ordinary occasions of the church and people of God assembled though not according to the speciall occasions which may happen now and then or more particularly concern this or that person For if the same blessings are dayly to be craved he prayeth according to the present occasions that asketh the same blessings of God If it be said There be many occasions of particular use for the congregation and others which are not mentioned expressely that proveth not That a man cānot in a stinted form pray according to the severall occasions but that some stinted forms do not meet with all and every particular occasion which is easily granted But if a stinted form meet not with every mans occasions or not so particularly as it ought doth it hence follow that in a stinted form a man cānot pray according to the present occasions at all If this be the conclusion I fear we shall find few conceived prayers which must not come under the same sentence It may argue the imperfection of a stinted form not the unlawfulnesse it maketh somewhat against the sole use of a set form at all times against the simple use it maketh nothing It is found by lamentable experience that when men began to observe that custome there was great quenching of the Spirit and very few there were who did know and observe the true nature and the manner of prayer How is this confirmed by experience If ever the Christian church had no stinted form of prayer lamentable experience will testifie what great coolings and decayes there was in the church before a stinted form was in use If ever the faithfull did by the Spirit of adoption cry Abba Father they have learned to pray by the Spirit since the use of a stinted form as well as before Whatsoever may be thought of the two first ages for the space of fourteen hundred yeares the churches have had their stinted Liturgies The reformed churches since God was pleased to restore light again to the world have approved a stinted Liturgie Was there none or few in all this tract of time who did know or understand the true nature or manner of prayer none or few that in spirit or truth did call upon the name of the Lord The securitie of all ages hath been lamentable both before and since the use of a stinted form but that a stinted form was the cause of securitie and dulnesse can never be proved 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 prayers and thanksgiving both ordinary and extraordinary approved of God which might be used by the priests Levites and Saints or faithfull people and that upon deliberation usually constantly as occasion was offered and not by the immediate motion of the Spirit I say not that the preists in blessing 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 and blessing which have been often used and may lawfully be used still without variation though we be not necessarily obliged thereunto Our Saviour also prescribed a set form of baptizing which we observe constantly without addition or variation though we be not tied by absolute necessity to rehearse the same words in the same syllables No substantiall change is to be admitted which may alter the sense but the very form of speech
ordinary reading of the Law in the assemblies upon the Sabbath is not commanded by Moses either to the priests or Levites no mention is found of any such practice for a long time together We find not for a long time that the Jews had any synagogues for the ordinary assembling of the people and the Law could not be read in their synagogues untill they were built Will our brethren hence conclude either that the scriptures were not read in the assemblies or that it was a devise of man to reade them in their synagogues It is not good to lay grounds for such conclusions If M r Ainsworths testimony be of any value then mark what he testifieth from the famous Jew Maimonie in Misneh treatise of prayer That the church of the Jews had no stinted Liturgie Annot. on Deut. 6. 13. Our wise men have said saith Maim What service is this with the heart It is prayer And there is no number of prayers by the Law neither is there any set form of this by the Law c. If M r Ainsworth be not crosse to himself he cannot deny the use of a stinted form amongst the Jews in the celebration of the passeover of a stinted form free and voluntary not necessary as prescribed of God And that which is here cited out of Maimonie is no way repugnant thereunto For he speaketh not of the passeover or any observations in the celebration thereof but of prayer and that private by one alone and not publick in the assembly or congregation Now the Jews might well use a stinted form in the celebration of the passeover when yet by the law there was no number set nor form prescribed for private prayer These two may well agree After long search no copy can be found of any stinted Liturgie in use among the Jews till they ceased to be the church of God which is a poore and weak proof of the lawfulnesse of a stinted Liturgie amongst Christians It followeth not that they never had or used a set form because it is not to be found at this day For many monuments of antiquity are perished Again though forms which now are extant were not entire as now they be untill they ceased to be a church yet many things conteined in them might be in use before So it is in the counterfeit Liturgies which goe under the name of James Mark Basil and Chrysostom they contein many things which shew the whole composure to be late in comparison whereas divers things in them mentioned were of more ancient use in the church of God And if this do not please though there never was any stinted Liturgie or form of prayer to be used in all their synagogues and assemblies yet that is no reason to question the truth of that which the learned have observed touching the stinted form used in the celebration of the passeover and the probabilities at least they bring to shew that our Saviour Christ approved the same which is all that is affirmed in the argument and maketh more for the lawfulnesse of a stinted form of Liturgie then any thing that hath been objected against it As for the reformed churches we are not to consider what they do but what they ought to do It is most true but we must consider wisely and not censure unadvisedly The churches of God are companies of men called out of this world in part onely inlightned subject to errour they have erred they may erre their sole testimony cannot be the ground of divine faith and assurance Neverthelesse the constant judgement of the churches of God for many ages in a matter of this nature in the times of reformation when clouds and darknesse are expelled when the sunne is risen and great light given to the scriptures by the benefit of languages translations and commentaries I say the judgement of the churches at these times and in a matter of this nature is not lightly to be regarded A man should try and examine his grounds and reasons and mistrust himself rather then so many wise learned and godly sweetly consenting in a matter of this nature unlesse his evidence be very good He had need be well advised before he charge them to maintein a worship not allowed an idole-prayer for the spirituall worship of God a strange form of prayer which was never approved whereat a Christian may not safely be present against which he is bound to witnesse Be it that the churches do erre herein yet I hope they be not obstinate and such as will not give consent to the truth when it is shewed and manifested How cometh it then to passe that none of them hitherto have subscribed to their opinion and practice Either their arguments are not sufficient to convince and then their Separation is unjust or they generally want eyes to see the light for they will not say they want conscience to acknowledge what they cannot but see and then in meeknesse they are to be born withall if upon well tried grounds a man be assured that they all and not he himself is in the errour The testimony of the church then is not infallible because it may erre and hath erred and some members of it at this day do erre in the particular differences that be amongst them but yet the constant testimony of the whole church in the times of light and reformation is of great weight otherwise the Apostles would never alledge the practice and consent of churches to confirm the faithfull and stop the mouthes of the contentious We must look to the primitive churches planted by the apostles who are patterns to them and us But the apostolick churches for many yeares had no such Liturgie devised or imposed And therefore it is no ordinance of Christ because the churches may perfectly and entirely worship God without it with all the parts of holy and spirituall worship We freely confesse it to be no ordinance of Christ by speciall institution nor part of his worship It sufficeth that it is allowable in the worship and consonant to the generall rules given in scripture but not of absolute necessitie Whether any stinted forms of prayer were in use in the apostolick churches is more then can be affirmed certainly or denyed That the apostles prescribed none as necessary that is easily beleeved because no mention of it That none was in use our Divines will neither peremptorily affirm nor deny But if that be granted it is no prejudice to a stinted Liturgy nor to the churches apostolick who are to be our patterns For it is more then probable that many assemblies had not the scriptures read in a known tongue at their first planting it is more then can be shewed by precedent or example that they were read in any Christian congregation Some churches converted by the preaching of the Gospel had neither books nor letters It may be others received the book of
the Old Testament from the apostles at their first conversion but suddenly they could not be translated into every language and till they were translated they could not be read in the congregation unto edifying The books of the New Testament could not be delivered untill they were written but they were not written all at once and when they were all written being sent to severall churches it must be some time before they could be gathered together and translated And if nothing be allowable in the church but what was found in the primitive churches planted by the apostles by record of scripture I fear the reading of the scriptures in a known tongue must be cast out of the congregations I go not about to equalize stinted Liturgies with set translations of the holy scriptures but I would intreat such as oppose a stinted Liturgie by these reasons to consider whether they do not put weapons into the adversaries hands to fight against the scriptures Again set forms of catechismes publick or private composed by the minister or devised by others used with liberty to adde or alter as occasion requireth are no more commanded of God then set forms of prayer nor no more in use in the apostolick churches Christ our Saviour the Prophets or Apostles have no more appointed the one then the other if all parts of holy and spirituall worship may be performed without a stinted Liturgie they may be performed also without a stinted or set catechisme and if a set form of prayer must be disallowed a set form of catechisme publick or private composed by the minister or devised by others must be condemned also But the antiquity excellency and necessity of catechizing is known to them who are exercised in the building and governing of the house of God the use and profit of a set form therein is both manifest by reason and confirmed by experience at home and abroad in publick and private to them who have laboured to lay the foundation of Christian religion and train up the people committed to their charge in sound wisdome and understanding And in these things we swerve not from our pattern because we teach and professe the same doctrine and worship God with the same worship and substantiall means of worship that the primitive churches and Christians did There is the same reason of reading the Apocrypha books of Maccabees and those that follow them in the congregation and of reading a stinted form of Liturgie and the same reasons that silence the Apocrypha will silence stinted prayers as well and as much When we prove the lawfulnesse of a stinted form of prayer by the stinted forms of psalmes and blessing mentioned in scripture it is thought answer sufficient to say There is great difference betwixt blessings or psalmes and prayer and yet here it is enough to match things unlike together and to say of them without all proof There is the same reason of both But if it have any sinews it will silence the singing of psalmes sermons professions of faith and conceived prayer no lesse then stinted especially the use of notes to help memory and forms of catechisme by whomsoever and howsoever used For there is the same reason of reading and uttering by heart in the congregation And if nothing but the canonicall scriptures must be read in the congregation nothing must be uttered by heart or strength of memory but the scriptures alone But sermons professions of faith conceived prayer are not canonicall scripture The reason is one and whatsoever can be answered truly in the one will put the other to flight If it be said That it is the prerogative of the scripture to be the rule of faith and manners and therefore nothing is to be read in the congregation as the ground undoubted and immediate of faith and manners but the scripture alone this openeth way for stinted prayer as well as for sermons or conceived prayer The substantiall means of worship both publick and private are determined of God It is unlawfull to set up an image for worship either publick or private The scripture must be acknowledged the sole rule of faith and manners both in publick and private It is unlawfull to devise sacramentall signes in private as well as in the congregation And if it be unlawfull to reade any other book in the congregation because the reading of the scripture is the onely approved medium cultûs by the same reason all forms of catechismes and singing of psalmes and reading or use of stinted praiers in the family are unlawfull And if the one be an image in the congregation the others are so in the family When the Lord had devised and appointed a perfume saith the authour of the Letter all men are forbidden to make a composition like that perfume Exod. 30. 35 37. So if it could be proved that Christ had made a form for the churches and believers alwayes when they pray then the offering up of any other prayers made by others or of our own devising would seem to be as unlawfull as the offering of strange incense Exod. 30. 9. Where it is implyed that seeing God hath determined no certain form therefore forms devised by men are not necessary but lawfull In the same manner they may be answered from their own grounds That seeing God hath sanctified and set apart the canonicall scriptures given by immediate Divine inspiration to be the sole and perfect rule of faith and manners therefore the scripture alone must be read and acknowledged as the sole ground of heavenly instruction But seeing he hath determined no certain form of prayer or sermons professions of faith or thanksgiving therefore either none at all must be made or forms devised by men are lawfull to be heard in the congregation yet not as immediate and undoubted grounds of faith for that is proper to the scripture but as instructions and exhortations builded upon or petitions framed according to the scripture as present occasion doth require In sermons who doth not put a difference betwixt the text whereupon the discourse instructions exhortations rebukes comforts be grounded deduced the exhortations rebukes comforts which are propounded in method phrase of speech devised by men The first is ought to be canonicall scripture the other not so But it would argue great ignorance if not perversenesse if a man should cavill in this manner against the preaching of the word That the scriptures alone are to be read in the congregation therefore the minister of the Gospel must simply reade the scripture but never give the meaning nor make application In the Primitive church sundry councels have forbidden the reading of any books as parts of Divine worship but canonicall scripture onely of the Old and New Testament but no councel ever condemned the use of a stinted Liturgie Those churches which forbad the reading of any books which be without the canon did
that councel that forbad vulgar psalmes in the service of God and those forms of service which are not antea probata in concilio vcl cum prudentioribus collata lest haply some things against faith either through ignorance or want of consideration should be composed That they never sought a razing of the communion-book but a filing of it after the pattern of that care which former examples set them wherein they thought some things reteined which might well have been spared They have evermore condemned voluntary Separation from the congregations and assemblies or negligent frequenting of those publick prayers They have ordinarily and constantly used the communion-book in their publick administrations and still mainteined unitie peace and love with them who in some particulars have been of another judgement All this is so notoriously known that it is wast labour to produce testimonies herein As for the reading of a stinted form it may be it is not constant in all reformed churches exacted of every minister at all times but that it is not used at all is more then I can credit and if they exact not the use of the same form continually the thing it self they greatly approve If any man desire an instance of their doings let him compare the prayer which Beza constantly used before and after sermon with the Geneva-book of common prayer And if they impose not their forms upon all congregations to be used of necessitie but leave it free to use them or some other in substance one and the same yet this is certain they disallow their opinion who condemn all stinted forms and Liturgies as vain superfluous humane inventions a strange worship and breach of the second commandment CHAP. VIII The people may lawfully be present at those prayers which are put up unto God in a stinted form of words and partake in divine ordinances administred in a stinted Liturgie THe authour of the Letter formerly cited telleth us That against our prayer-book divers men have pleaded after a different manner First some arguments saith he are proper to the Separatists quà tales viz. 1. That it is offered up in a false church 2. With a false ministery 3. In the behalf of the subjects of the kingdome of Antichrist These are properly theirs being the grounds whereupon they make a totall Separation from all the churches in this land as no churches of Christ These I approve not yet note them that you may see upon how different grounds the same position is mainteined by severall persons and that you may be delivered from the prejudice which hindreth many from receiving those truthes because they fear the reproch of Brownisme Secondly there are other grounds which are common to all that plead for the puritie of Christs ordinance and which do not necessarily inferre such Separation but onely serve to shew the unlawfulnesse of that practice and of communicating therein Thus farre the Letter Wherein to let passe other things we may take notice of a twofold Separation from the worship of God amongst us acknowledged the one totall as from a false church false ministery and subjects of the kingdome of Antichrist the other partiall from the stinted Liturgie and ordinances of worship dispensed in a stinted form And this latter onely is approved by this authour but not the former of which we make no question But whereas he saith his grounds upon which he buildeth his last Separation are common to all that plead for the puritie of Christs ordinances therein he is much mistaken For his grounds are one and the very same with the Brownists whereby they condemn all stinted Liturgies acknowledged by no reformed church in the world nor by particular pastours in any church but themselves And if they take not themselves to be the onely pleaders for the purity of Christs ordinances they cannot shew that these reasons have been approved or positions allowed by any pleaders for reformation in any time or age of the church The reasons brought to confirm the unlawfulnesse of communicating in the ordinances of worship amongst us administred in a stinted Liturgie are of two sorts Some condemne all stinted forms and Liturgies devised by men others concern our book of common prayer more particularly as it is charged with sundry faults and corruptions The first as they concern the ministers who make use of a stinted Liturgy have been examined already Now I come to examine them both as they concern the people and therefore lay down this proposition That in case it should be unlawfull in some respects for the minister of the Gospel or governour of the family to reade or pronounce without book a prescript form of prayer devised by another yet no reason can be shewed why it should be unwarrantable for the people child servant wife to be present at such prayers in the congregation or family I speak not of prayer for the matter erroneous and naught but stinted and read For if the matter be faultie the prayer is not good because conceived and if good and pure it is not made evil and hurtfull to the hearers because it is read First what letteth why the hearers heart may not follow a prescript form of words holy and good either in confession of sinnes request or thanksgiving What letteth I say that the hearers hearts may not profitably go with the same both to humble quicken and comfort The people child servant are commanded to examine and prepare themselves before they draw nigh into the presence of the Lord But where are they commanded to look whether the minister or governour do pray by the Spirit immediately or out of his memory in a set form of words conceived beforehand or suggested without premeditation in the same form of words ordinarily with little or no variation unlesse it be upon speciall occasion or in different order method and phrase euery day whether he reade his prayer or pronounce it onely And if God have laid no charge upon their conscience to inquire into these and such like particulars before they joyn in prayer voluntarily to withdraw our selves from the ordinances of worship in these respects what is it but to adde unto his word When things agreeable to the will of God are begged of God every day in the same form of words as the things begged are the same it is not either the stinted form of words or the presenting of requests by reading them upon a book that can make the prayer unprofitable much lesse abomination in respect of him that joyneth If the minister in that case pray coldly or without affection his sinne cannot hinder the blessing of God from the people If the governour be weak in naturall gifts as memory or utterance or spirituall as knowledge c the lawfull use of a stinted form in that case is not denyed by some as a needfull help to supply defect And if the governour to help his weaknesse make use of a stinted form whether
catechiz rudib cap. 9. Justinian De Ecclesiast divers capitul Constit 123. Concil Lateran sub Innoc. III. c. 9. Innoc III. Extravag de offic Judic ordinar Quoniam in plerisque Decret Gregor l. 1. tit 31. cap. 14. Matth. 26. 44. Greenw Against Giff. pag. 8 9. I onely laboured to shew all men this errour of reading mens writings in stead of praying that they might learn how to converse c. Smith Differences of the Separation Epist Johns Against Carpent They communicate together in a false and idolatrous outward worship of God which is polluted with the writings of men viz stâ—nted prayers homilies catechismes c. Robinson Against Bern. pag. 456. The stinting imposing mens writings upon publick assemblies to have them read over by number and stint or any other way as a worship of God instead of true invocation is a mere device of man and so carnall worship as also all other reading of mens writings publickly or privately in this abuse for praying to God Greenw Answer to Gifford Robinson Justif against Bern. pag 424. Idem pag. 419. Idem pag. 473. Idem pag. 425. Pag. 472. Id. pag. 478. Copie of a letter pag. 5. Pag 5. Pag. 13. Pag. 21. Publick Prayer is not made with understanding and in faith unlesse it be in a known tongue Nor can a man pray in saith and purely lift up his soul to God who prayeth before or unto an Image Psal 25. 1 2. Mark 11. 24 25. Joh. 14. 1â— Jam. 5. 15. Psal 145. 18. 1. Chron. 16. 8. 1 Sam. 2. 1 2. Jon. 2. 1 2. 1. Cor. 14 15. 2. Chron. 6. 41 42. Psal 132. 9. 2. Chron. 7. 6. 2. Chron. 20. 21 22. 2. Chr. 20. 30. Ezra 3. 10 11. 1. Coâ— 14. 15. Ephes 5. 19. Col. 3. 16. If in the administration of Baptisme no errour be committed against the matter or form inward or outward the worship it self or substantiall means of worship is approved of God and acceptable A man that readeth a form of prayer in a book may be so affected with it as in the desires of his heart to go along with it and to usâ— it for his present prayer As it may thus fall out in reading one of Calvines prayers printed after his Lectures or the like Ainsworth touching the use of the Lords prayer See Mr Paget his Arrow against Separ chap. 3. pag. 63. Coronidis vice omnibus orationibus oratio Dominica adâ—cienda quae omnium rerum precandarum Epiâ—ome à Cypriano rectè appellatur Heâ—â—sâ—ach Orandi formula Hierom affirmeth that Christ taught his Apostles to consecrate the sacrament of the Eucharist by the Lords prayer Lib. 3. cont Pelâ—g cap. 5. Greg. l 7. epist 63 B. Rhen. in Tertull. De corona militis Dominica oratio habetur in omnibus Liturgiis Cyprian De orat Dom. August Enchâ—rid cap. 71. call it quotidianam In Constitut Apost lib. 7. cap. 25. Monentur Christiani omnes ter quolibet die orationem â—anc fundere Chemnit Exam. par 2. tit De Can. Miss De Miss Pontif. pag. 273. Object 1. Copy of a letter c. pag. 5. How fond and corrupt is the reasoning of these men from Gods example and authority unto their own practised power c. Why do not these men also plead that God gave a law by Moses therefore there may be a law given likewise by the Bishops Ainsw Against Bern. pag. 237. Answ Object 2. Answ Grâ—enwood Against Gifford pag. 6. 19. Johnson Qu. 〈◊〉 precib lit pag. 24 25. Robins Justis against Bern. pag. 470 471 472. Copy of a Letter pag. 18. Deut. 5. 29 32 33 12. 32. Quod praecipitur imperatur quod imperatur necesse est fieri Tert. ad uxor l 2. Ubi praeceptum necessitas est serviâ—ntis Ibid. Copie of a â—etter pag. 1â— 2. Argument 1. John 3. 4. Gal. 3. 10. All use of images is not condemned in the second commandment for carving and cutting is the gift of God and therefore a lawfull use thereof may be made c. Memorative signes or monuments of Gods mercies are not unlawfull All images simply forbidden must not as I conceive be referred to that coÌ„mandment Deut. 4. 15. but images made to be worshipped or ad cultum And if the speciall and the generall be of the same common nature not all inventions but fained worship or service is forbidden Semper specialia generalibus insunt Pandect lib. 50. tit 17. reg 147. Object 1. See Copy of a Letter pag 5. 32. Answ See Calvin Inst l. 4. c. 10. § 14 30 31. Jun. Animad 〈◊〉 Bellar. contr 3. l. 4. cap. 16. not 86 87. cap. 17. not m 10 11 12. Zinch De Redempt l. 1. De cult 4. propos Carâ—wr Answ to the Rheâ— Matth. 15. § 4. Whittak De Pontif. Rom. Qu. 7. pag. 851. 852 853. Calvin opuse De verâ— reform necessiâ— reformat Calvin Epist 259. Zeppâ—r De sacraments lib. 3. cap 12 13. In times of persecution it is probable that the Deacon gave notice to the faithfull when and where the assembly was to be held Ignat. ad â—â—olycarp ad Hieron or appointed it at the present assembly Walafrid De reb eccles c. 5. Rut in times of peace by the sound of a bell which invention some attribute to Sabinian the Pope anno Dom. 604. Polydor. Virg. de Javent l. 6. cap. 12. Others to Paulinus Bishop of Nola contemporarie to Hierome because Hierome mementioneth this use Hieron De regul monach cap. 33. 39. Object 2. Answ Smith Differ chap. 6. In toto juâ—e generi per speciem derogatur illud potissimum habetur quod ad speciem directum est Pandect lib. 50. tit 17. reg 80. Cypr. lib. 1. epist 8. Adulterum est impium est sacrilegum est quodcunque humano furore instituitur ut dispoâ—â—io divina violetur Ambr. in 1. Cor. 11. Indignus est Domino qui aliter mysterium celebrat quam à Christo traditum est Non enim potest devotus esse qui aliter presumit quà m datum est ab Autore Object 3. Johnson ubi suprà pag. 33. Greenwood Against Gifford pag. 8. 18. Answ Jun. Animad in Bellaâ—m contr 5. l. 2. cap. 16. not 18. Rivet Catholic orth tract 2. qu. 37. Humane inventions forbidden in the second commandment are for common nature and use one with the positive worship of God unlawfull because they be not in particular instituted and commanded of God and in that respect matters of order method and phrase in themselves allowed and warranted if done as parts of positive worship are in that respect unlawfull Act. 15. 21. 13. 27. See Jun. Annot. in Act. 13. 15. Buxtorf Com. Masoret cap. 8. Mercer in Gen. c. 1. v. 6. pag. 16. in Gen. 6. 8. pag. 149. cap. 50. 26. pag. 747. Sixt. Senens Biblioth lib. 3. meth 4. Rainold de Idololatr Admonit ad lectorem Ainsworth on Gen. 6. 8. The Jewes under Antiochus devised to reade
formula deflectere non liceat Object 3. Johnson p. 14. Greenw pag. 14 15. Copy of a Letter pag. 8 9 17. Robinson Against Bern. pag. 473. Answ Object 4. Answ Object 5. Answ 6. Argum. See Paul Burgens in Psal 112. Joseph Scalig. De emendat tempor l. 6. Beze Annot. maâ—or in Matth. 26. â—0 Drus Praeterit lib. 1. in Matth. 26. 30. Answ Annot in Exod. 12. v. 8. Muscul in Psal 95. Apparet hunc psalmum ecclesiasticae congregationi praesertim frequentiori destinatum qualis erat apud Judaeos die Sabbaâ— Moller in Psalm 95. 1. Apparet autem ex verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psalmum hunc non in privatum usum scriptum sed sacris couventibus destinatum fuisse quando populus frequens ad templum conveniebat Fulc in 1. Cor. 14. §. 12. It is not certain whether they had any set form of Liturgieâ— and if they had any the same ought to have been in one tongue ordinarily Fulc 1. Cor. 11. §. 10. Petrus Diaconus and the rest that were sent from the East to Rome in their book to Fulgentius and other Bishops of Africk cap 8. do rehearse a prayer of Basils Liturgie which they say almost the whole â—ast frequented These words LIFT UP YOUR HEARTS and WE LIFT THEM UP UNTO THE LORD were anciently in use if not from the age of the apostles Clem. lib. 8. Constitut apost cap. 16. Object 1. Copy of a Letter p. 5 12. Answ Deut. 31. 9 10 11. Act. 15. 21. Psal 74. 8. Synagogas id est domoâ— conventuum sacrorum ubi legebatur lex Pisc scholas synagogas quae passim in uâ—bibus erant constitutae Moll Herisbach Object 2. Answ Object 3. Answ Object 4. Copie of a Letter pag. 21. Shall I in your heat be pressed with the multitude of churches Greenwood pag. 17. then heare what the Lord saith Thou shalt not follow a multitude c. Answ Acts 15. 22 28. 1. Cor. 11. 16. 14. 33. Object 5. Copy of a Letter ibid. Robinson Against Bern. pag. 474. Answ At the first preaching and publishing of the Gospel certain barbarous nations received the faith of Christ had neither books nor letters Iren. lib. 3. Advers â—aer cap. 4 Jewel Against Hard. art 15. div 4. Arias Montan in Isa 28. 20. Quae oratio ut clariùs exponatur observationem postulat consuetudinis Judaeorum qui breves artes sive catechismos conscribere consuevere quibus tota Legis summa in sexcenta sex praecepta breviter divisa continebatur Quorum libellorum exempla adhuc exstant Erat ut videre etiam atque expetiri licebit in libellis istis verbum frequens Tsau quod non ratò apud Mosen invenitur Hoc voluit Esa populum illum in nudis brevibus atque jejunis elementis rudimentis haerentem c. The Prophets and the Apostles are not found to prescribe set words for the minister to teach or the people to answer being examined Ainsworth pag. 238. See Calvin Opusc Praefat. Catechism Object 6. See Robinson pag. 476. Answ Copy of a Letter pag. 18. Mr Greenwood perceiving the weaknesse of this objection frameth it thus No Apocrypha must be brought into the publick assemblies for there onely Gods word lively voice of his own graces must be heard Greenwood pag. 10. But this limitation is groundlesse propounded without warrant of â—â—ripture and may be rejected as 〈…〉 devise For the phrase of speech in 〈◊〉 prayer professions of faith 〈◊〉 of psalmes is of man as well as in stinted prayers devised by others and 〈…〉 may not be heard in the congregation neither may the other be uttered or 〈…〉 most certain it is that neither the one nor the other is to be received as the undoubted rule of faith or manners Concil Laodic can 59. Concil Carthag 3. can 47. Concil Hippon can 38. See Jewel Def. Apol part 5. cap. 3. div 10. Coâ—cil Laodicen can 15 16 59. Concil Carthag 3. can 23. Jewel art 3. dit 2. Object 7. Robinson Against Bern. pag. 475. Answ Object 8. Rovins ibid. Answ Chrysost hom 3. in 2. ad Thess Quandâ— enim qui lectutus est surgens dicit Haec DICIT DOMINUS diaconus 〈◊〉 omnes indicto silentio compescit Chrys hom 3. in Epist ad Ephel Jewel Def. art 3. divis 16. Chrys in Act. hom 19. Stat minister communis minister altâ voce clamar Post illam vocem incipit lector prophetiam Esaiae Isidor Hispalens l. 1. De eccles offic c. 10. l. 2. c â— St. Egèrton Practic of Christ Certain advertisements touching prayer c. Synops turior Theolog. disp 3â— thes 33. Quaeri hîc soler utrùm conceptis precationum formulis publicè aut privatim uti liceat Nos si modò cum debita animi attentione pronuncientur non tantùm licitas sed valde utiles esse contendm us quia novas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concipere cuivis Christiano datum non est attentio auditorum in magnis conventibus per usitatas formulas non parùm juvatur c. Imò Christus ipse in cruce pendens deprecationis formâ a Davide tanquam typo antea observatâ usus est Matth. 27. 46. Raine in 2. Tim. c. 1. vers 13. It is good to have a set form of doctrine God gave this summe to Adam The seed of the woman c. The ten commandments the propheticall sermons abbridged Heb. 6. 1. They had the principles of the doctrine of Christ And when religion was restored new forms institutions catechismes were appointed in the church Concil Laodit can 59. Concil Carthagin 3. can 23. Concil Milâ—vitan can 12. African can 70. See Regers 7. Treatis 3. treat chap. 4. See Zepper De polit eccles lib. 2. cap. 4. Calvin Opusc Precum ecclesiâ—st formula Beza in Cantic Hom. 1. Copy of a Letter pag. 4. Argum. Object 1. Johnson ubi supra pag. 35. Answ Object 2. Johnson ubi suprà Robinson Against Bern. pag. 425 473. Greenwood Answ to Gifford pag. 2. Answ 2 Argum. See Paulus Fagiâ—â— in Chald. Paraphr Lev. 16. Idemin Chald. Paraphr Deut. 8. Fr. Jun. Annot. in Act. 13. 15. Luke 4. 16 31. 13. 10. Mark 1. 21 23. Object 1. Answ See Gerhard Harm in Matth. 26. cap. 1. Object 2. Answ The word in scripture signifieth I. in a large 〈◊〉 to separate or set apart to some use lawfull but naturall or civill 1. Tim. 4. 5. 1. Cor. 7. 14. Isa 13. 3. II. To prepare appoint proclaim Exod. 19. 10. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. praepara Jer. 12. 〈…〉 51. 27. 2. Reg. 10. 20. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joel 1. 14. Jer. 6. 4. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 10. 36. III. To set apart to an holy use as God is said to sanctifie persons things and times by his institution and appointment Jer. 1. 5. Gal. 1. 15. Gen. 1. 3. and that either to sanctifie but not to