13. CHAP. XIII. Of Prayers, and of the intercession of Christ; wherein is entreated of speaking in a Strange Tongue, of
CHAP. XIII. Of Prayers, and of the intercession of Christ; wherein is entreated of speaking in a Strange Tongue, of Music, and of Hymns.
T he prayers of the godly, are divided into two kinds. For some be at set times; as be those which are used in a public congregation, at appointed and prescribed days; I mean upon the Lord's Day, and [upon such other days] as are assigned by the church for public prayers. Further, it is the duty of a Christian man, to have hours also appointed every day, wherein he may pray unto God: and that three times, five times, or seven times in a day; as his business will suffer him. Another kind of those prayers there is, which are called uncertain; for we use them so often, as any present danger urgeth us. But Paul saith, that he always maketh mention of the Romans in his prayers: and in some books is added the adverb πάντοτε, Everywhere; although some copies have blotted it out. There were
Heretics, which were called Messalians, of them the Tripartite history maketh mention: they attributed all things unto prayers, and that so much, as they did derogate both from the word of God, and also from the sacraments; affirming, that all these things do nothing profit: but what commodity soever we have, the same cometh by prayers. And they could
not abide to labor with their hands, or to do any other thing. If a man had urged them to work, they would have said, that the same should nothing at all profit; seeing we ought to do nothing but pray. Whereas the apostle nevertheless warneth expressly, that He which laboreth not, ought not to eat. He also writeth; that A man ought not to neglect the care of his own, especially of his household: which fault if any man commit, he should be taken as one that had renounced his faith.
But passing over this superstition, we must attribute very much unto prayers; seeing this is the nature of the children of God, even for the most part, to give themselves unto prayers; for that is to acknowledge the providence of God. For while we believe that a man can obtain nothing, which is not given him by God, we are oftentimes provoked to pray humbly for his aid, in such necessities as do happen. And while we pray, we do no less submit ourselves unto God, than the clay is subject unto the potter: for we chiefly make our prayers, that whatsoever we desire, we may have the same if it be his will. And forsomuch as in praying, the mind is led away from cark and worldly cares, and is wholly carried up unto God; there ought nothing to be more pleasant unto us, than to occupy ourselves in this kind of study. And it is to be lamented at this day, that the manner of praying is so worn out of practice among Christians; that it is a thing but rarely used, and especially in so great a light of the Gospel, and of the holy scriptures. It is no marvel then, though all things do wax so cold. Certainly, heat doth there increase, where the light cannot easily pass through, but is heaten back again, and (as they say) reboundeth to the upper parts. Wherefore this lower part of the air, which compasseth the earth, is most hot; because the beams of the sun, which strike upon the earth, (being not able for the thickness thereof to pierce) do rebound back again, and be in a manner doubled;
whereby the heat is stirred up. In like manner ought it to be in our hearts, when the light of God's word shineth upon them: for when we have received it, we ought to return it unto God, in making prayers unto him, to perform those things in us which he hath commanded, and which he hath vouchsafed to reveal unto us. For when we read the scriptures, God speaketh unto us; but when we pray, we speak unto God. And we ought very often to use this dialogue, that when we hear in the holy scriptures, that God either revealeth himself, or commandeth any things; we again for our part may desire of him, that those things be not spoken in vain unto us; but may be done with profit and fruit.
2. We be also taught by Paul, so to order our prayers, that we pray not only for ourselves; but also for our neighbors. Further, when he prayeth, that he might have a prosperous journey unto the Romans; he signifieth, that our works should begin with prayers, if we will have them to have good success. But some are feared away from calling upon God, because they say he heareth them not. But they ought to be confirmed, seeing they hear, that Paul was oftentimes let from going unto Rome; and yet continued he still in the same desire, and used to repeat the self-same prayers. Yea, and in the latter epistle to the Corinthians, he writeth that he desired no less than three times to be delivered from the sting of the flesh: unto whom yet at the last, answer was made; that it was sufficient for him to have the grace of God.
Wherefore either we be heard at length, or else (if that which we desire be not granted) there is something granted in the stead thereof, far better and more profitable unto our salvation. God doth oftentimes defer our requests, to the end (as Augustine saith in a certain homily) that we may learn to desire great things with great ferventness.
Others are called away from prayers, because they thus determine with themselves; Although I desire not these things, yet God will do that, which shall seem good unto him: neither can his will be altered by my prayers. But these men understand not, that God, before he granteth any good thing unto his elect, is wont exceedingly to kindle their minds, with a desire to obtain those things. Further, when he will do anything, he stirreth up those that are his, to desire that, which otherwise he would have done; to the intent that for honor sake, he might attribute the same unto their prayers. This is also another cause: for that God's benefits are then the more acceptable, when they are craved and desired. Moreover, in praying, our minds are more joined unto God. Yea, and these vows and holy desires seem to be nothing else, but ladders and degrees whereby we ascend up unto God. Neither do the godly doubtless, while they pray, think that by their prayers they deserve those things, which they pray for. Why then (wilt thou say) are prayers made? I answer that they be as certain ways and spaces, whereby we come unto that, which we earnestly desire. Wherefore God will grant unto us those things, which shall seem to him profitable and convenient, but yet he hath decreed to give them by these degrees: not that prayers are the causes of his benefits, but because they be as it were a way, whereby we must attain to those things.
If thou wilt go unto a river, thou must go that way which leadeth thither; whereas nevertheless, that is not the cause whereby thou comest to the river: for if thou lack powers of the mind, and strength of the body, thou goest thither in vain. And when a Schoolmaster goeth to the School, he must ascend by stayers; when as nevertheless the stayers are no cause unto him that he cometh: for the final cause of his going is to teach; and the efficient cause is the powers of the mind, and the strength of the body. After
the self-same manner must we judge of prayers. But if thou shalt say; But cannot God give those things that he will, even without prayers? Yes verily he can, and oftentimes he doth it. Neither will he be over-curiously prayed unto, as tyrants use; as though he may not be entreated without our fair speeches: neither will he be prayed for his own cause, but for ours. For if any man might be long and much conversant with a man endued with virtues and knowledge, there is no doubt, but that he should become the better, and also the learneder. But how much more and excellenter a thing is it, to be conversant and to talk with the most excellent God? The philosophers do think, that it is a great perfection of man, for to know himself; next, to understand what is wanting to himself; lastly, to know that God is the chief and only good that is to be wished for, and of whom all things must be desired. Wherefore God commanded prayers, as a certain mean, whereby we should attain to those things, which we desire. So then, they are fond and foolish, which say; If God have predestinated me to salvation, he will give me the same, even without prayers: for God hath, together with the end, predestinated also the means, whereby we must prepare ourselves to the same. And finally we pray, not, in any case, to the intent we may change God; which thing we should attempt in vain, seeing he is immutable: but rather, that we ourselves should be changed; forsomuch as in praying, we are made capable of the benefits of God.
How God saith that he will not give that which he will give; and so contrariwise.
3. But the Lord saith in the tenth of Judges; that he will not be a help unto the Israelites: when as afterward notwithstanding he did help them. Did
God lie? No, in no wise. But the repentance of the people was not as yet come to that pass, that he would have had it. In such state and condition as
they were then in, he said he would not be a help unto them: for God knoweth the moments of times. So doth the physician use to handle a sick man, when he desireth wine in the heat and ferventness of his ague; I will give none (saith he) not because he will never give him any; but for that he knoweth when it will be profitable for him to give it. Again, the sick man desireth a medicine; the physician denieth it, because he will first have the humors to be ripe, that they may be the more easily brought forth. Even so God doth now deal with his people. Neither is this a rare form of speaking in the scriptures. The Lord said unto Moses; Suffer that my wrath may be kindled, and I will destroy them at once. This he said, when he was minded nevertheless to spare his people; but the prayers of Moses pleased God: therefore he would have him to be inflamed, and his desire and faith to be increased. In Matthew, the woman of Canaan cried unto Christ, but he passed by in silence, as though he heard her not. Afterward, she being instant in prayer, he said; I am not sent, but unto the lost sheep of the house of Israel: and when as she ceased not, he called her dog; It is not good (saith he) to take the bread, and give it unto dogs. And yet was he minded, even at the first, to help her: but first he would have her faith to come to light, that it might be known by all means. And in another place, under the parable of him that asked bread, he saith; Unto whom the goodman of the house, that was within, said: I and my children be laid in bed. And when the other had made earnest suit, by his importunacy, he obtained as many loaves as he would. So in this place, God made answer that he would not help; namely, that people, being in such state as then they were: for even at that time the repentance of them was not full. God changeth not his purpose, but he would have men to be changed more and more.
4. Jeremiah, in the 18th chapter, saith; If I shall speak evil against any nation, and that nation shall repent, It shall also repent me of that evil which I said I would do. And that Jeremiah might the more plainly understand those things which were spoken, he bad him go into the house of the potter, where he saw the workman make a vessel of clay, the which was broken in the hands of him that made it: but the potter fashioned another vessel of the same clay. So the Lord saith; If they shall repent them, I also will repent me: I now devise evil for them, but instead of evil, I will devise good things. Neither for all this (as I have said) doth he change his mind; because such threatening's and promises depend upon the condition which sometimes is changed, whereas God remaineth one, and the same. Of this matter doth Chrysostom very well write upon Genesis, the 25th homily; The Lord had commanded, that Noah should build the ark, and he threatened, that after a hundred and twenty years, he would utterly destroy all mankind with a flood: but when he saw no amendment in the meantime, he abated twenty of the years, and sent the flood in the hundred year; yet was not God altered, but the condition of men was changed.
The same father also upon Matthew, the 65th homily, when he interpreteth that saying; [Verily I say unto you, ye that have left all things, &c.] he demandeth whether Judas was not one of those twelve, and whether Judas shall sit upon the twelve seats, and judge the twelve tribes of Israel? Hath
Christ therefore changed his mind? No (saith he,) but the same Judas was changed. The very which thing we must judge of the city of Nineveh, and of king Hezekiah, whom God had threatened to die: for neither did Nineveh perish at that time, neither yet did Hezekiah die [at the time prescribed:) because both were changed. God pronounced at the beginning, that the fear of men should be upon the beasts. But the contrary happeneth: for men do
now fear lions, bears, and tigers; because of them they be oftentimes torn in pieces. Which cometh to pass, by reason that the condition of men is changed, and not the counsel of God.
5. Wherefore, those promises of God must be understood according to the state of things, as they presently were. So as, when we hear the promises of God, thus ought we to think; Either they have some condition joined with them, or else they are put absolutely: further, either they stand in strength for this time only, or else they are to be fulfilled hereafter. And as touching that, which belongeth to the conditions of promises and threatening's; it must be diligently considered, that some promises be legal, and some evangelical; and what difference there is between them, I have in another place taught. Briefly, I will now say, that they be legal promises, which have a condition annexed; so as the promise is not due, unless the law be most perfectly satisfied. And so those conditions might be called the causes of the rewards, if we could satisfy them: which thing, seeing we are not able to do, by reason of this corruption and infection of nature, God is not bound to give the reward. Wherefore, seeing we are not able to fulfill the law, as should behoove us to do; all the consideration of merit is utterly taken away: and yet for all that, those promises are not given in vain. For, albeit that through infirmity we are not able to perform the condition; yet if we fly unto Christ, and being regenerated, begin a better life, the promises which were legal, are become evangelical: not that we living under grace, fulfill those conditions; but because they were made perfect by Christ, whose righteousness is imputed unto us. After this manner we are to conceive of the promises of God.
6. The same respect also must be had of threatening's: because for the most part the condition; namely, [Unless ye repent] must be added. I said;
For the most part, because generally it is not so: as it appeared in David, who repented, and yet suffered that which Nathan threatened him. Also
Moses repented, and yet was he not brought into the land of promise. But as touching the condition of repentance, we must not pass it over, that the same is not perfect in us: otherwise, the forgiveness of sins should be due as a reward to us. Wherefore we must be sure, that the condition of repenting is evangelical, and while repentance is found in us, it is the fruit of faith, and no merit. Of this matter Chrysostom writeth excellently well, in his fifth homily unto the people of Antioch; wherein he comforteth the people as concerning the threatening's of Theodosius. He bringeth a place out of the 18th chapter of Jeremiah, and addeth; that The sentence of God is far otherwise than of the princes of this world. For the sentence of a prince, immediately after it is once spoken, it is finished, and scarcely may be changed: but the sentence of God, if it have threatened anything, consisteth not in very hasty destruction; neither yet remaineth it without all hope of entreaty. Nay rather, it may seem to be a certain entrance and step to salvation: for by this means God doth oftentimes call men home into the right way, and maketh them to be saved. And thus far of conditions.
7. As concerning the time, we must not always expect, that God should straightway perform his promises. And if he shall defer them, we must thus comfort ourselves; He hath not yet fulfilled them, howbeit he will do the same in due time. In the meanwhile, he will after this manner exercise our faith. It is not seldom, that God seemeth that he would do nothing less, than that which he hath promised and threatened. He promised the kingdom to David: but with what miseries did he first exercise him before he fulfilled his promises? For first he was a poor man, and a shepherd; after that, being taken into the court, he began to be hated of Saul, and was put in such
danger, as it wanted little, but that he had come under his power. When our Lord and savior Jesus Christ was to be born of the virgin Mary, the angel promised that he should have the throne of his father David: and yet, until the thirty year of his age, he lived in small show of the world. After that, he was envied of the high priests, Pharisees and Scribes: and thus was he a great while ill entreated, and at the last he was hanged upon the cross.
Therefore Isaiah doth very well admonish, that He which believeth, must not be hasty. For God will perform in due time those things which he hath promised: but in the meantime our part is to prescribe nothing unto him.
Paul saith in the 10th chapter to the Hebrews; Ye have need of patience, that doing the will of God, ye may attain the promise; for yet a little while, and he that is to come, will come, and will not tarry. Now the just man shall live by faith. But if any withdraw himself, my soul shall have no pleasure in him. The very same thing also must we say of threatening's: God said, that he would overthrow the Babylonians; yet did they flourish and triumph, yea and led the people into captivity. Wherefore God would not fulfill his threatening's at that time, yet did he perform the same, when he saw a time convenient.
8. These things let us apply unto that place. For what said God? I will not help: that is, not now presently; but afterward at a time convenient I will help. Yea and God oftentimes maketh answer, even to ourselves inwardly in our heart; I will not help you: for ye be loden with sins. What shall we then do? Shall we cease to pray? No verily. Let us rather follow the Hebrews: they, the sharper answers that God gave them, the more they increased their repentance, John saith; If our heart do accuse us, God is greater than our heart. Our heart doth then accuse us, when we say unto ourselves; God will not hear by reason of sins; God doth more accuse us, because he more seeth
us than we do ourselves. Wherefore David said; O Lord cleanse thou me from my secret faults. What remedy is there then? For who is he, whose own heart will not accuse? Let us convert ourselves unto Christ. But and if the heart will say; He will not help: let us say thereunto; This I may believe, if I should have respect unto myself only; but I have respect unto the son of God, who gave himself for me. From thence riseth that confidence which Paul had, when he said; Who shall bring accusation against the elect of God? It is God that justifieth, &c. Wherefore, if God do not accuse us, neither in very deed shall our heart accuse us, while we have respect unto
Christ: for now we have trust unto Godward, and we shall obtain. And while we be converted unto Christ, not only sin and accusation is abolished; but repentance is also increased.
9. But it is doubted of some, whether it be lawful to desire of God, things that be indifferent: for (as they say) we be ignorant, whether those things will be profitable or hurtful unto us, which do ask. And Plato in Alcibiade 2. saith, that It is a difficult thing to define our prayers: and therefore thinketh, that God must be desired only in general and universal terms. Chrysostom upon the epistle unto Timothy, the eighth homily; How (saith he) can I know that I shall obtain that which I desire? [The answer is,] If thou desire nothing against the will of God, or unworthy of his majesty; no earthly thing, no worldly thing, but altogether spiritual things; and so forth. The Lord in his prayer teacheth, that only things spiritual must be desired: for all other things he comprehendeth generally, saying; Give us this day our daily bread. And in another place he saith; First seek the kingdom of heaven, and these things shall be added unto you. Howbeit, Augustine in his epistle unto
Proba affirmeth, that this kind of things may also be desired of God: for whatsoever things are lawful for us to wish, those he saith are also lawful to
be asked. Further, these things God hath not seldom promised, therefore we may crave them also. And hereunto there do serve examples. For Moses desired victory against the Amalekites. Abraham desired, that Ishmael might live; and he was heard. Paul also desired to be delivered from affliction.
But here there be two things which must be considered. The first is, that in those things, which be indifferent, we do not firmly settle ourselves; but let us perpetually refer them to the glory of God. Further, we must determine to use them well, if they do happen. But some man will say, that seeing we be men, we may be deceived about the right use of children: for only God knoweth how well or how ill we will use our children. Moreover, the nature of man is inconstant, and therefore we may be changed, and may refuse that, which we first desired. Indeed these things be true. But if thou with a faithful and godly mind shalt desire issue of God, there is no danger; because the success is put in the hand of God, by whose will all things to come are governed. He regardeth not that, which thou desirest; but that, which is most profitable unto thee. And Paul saith; What we may desire, we know not; but the spirit helpeth our infirmity, and by his wisdom correcteth our prayers. Neither must this be passed over, that sometimes God seemeth not to hear us, when as nevertheless he then heareth us most of all: as when
Paul prayed, that the sting of the flesh might depart from him, he heard, that the grace and favor wherewith God endued him, should be sufficient for him. Therefore, when we make such kind of prayers, we ought to be of this mind; that whatsoever shall happen, we may be contented with the judgment of God. And when as Christ saith; First seek ye the kingdom of God, and then other things shall be given unto you: he saith not, that the things not desired shall be given. Indeed he will give them, but he
forbiddeth not, but that they should be asked; so that they be the latter part of our requests. Further, he did not there speak of prayers; but he spake only of the carefulness, study, and disquietness had about things frail and transitory.
10. Moreover, Christ warneth, that in praying we should not use much babbling. But we must understand, that he, when he spake these things, forbad not long prayers: for he himself continued a whole night praying on the mountain; and before his death he prayed abundantly: and he commandeth us to be ever praying, and never to be weary. And the better to beat this into our heads, he used parables; namely, of the unjust judge revenging the cause of the widow woman, by reason of her importunity: and of the man who being in his bed, and would not rise; yet at the last opened the door unto his friend that continually knocked, and gave him so much bread as he was willing to take. Yea, and the Lord himself at the length heard the woman of Canaan, that constantly cried unto him without ceasing. So now it must be considered, that much speech or babbling is then used; not when we pray long: but when we multiply words without faith and the spirit; being persuaded, that we may be heard, through the number of those words. So Helias derided the Baalites, and exhorted them to cry out louder, whereby they might at the length be heard of their God, being either asleep, or else otherwise occupied. Wherefore, that is a foolish cogitation: for God heareth us, not for our word's sake, but for his own goodness and mercy.
Another cause is, if we will as it were prescribe unto God, and teach him what things we have need of; For God knoweth whereof we have need, even before we begin to pray. These two causes being removed, we may pray so much as we will. And how far forth our prayers ought to be either
long or short, Augustine very well describeth unto Proba; The brethren (saith he) in Egypt have prayers short, and often used, as it were certain darts cast out of the souls: and that (saith he) least the zeal, which they have, should wax cold. Therefore he addeth; If we see our endeavor and ferventness of prayer begin to wax faint, we must not dull it with continuance; but if so be that our attentiveness be cheerful and ready bent, it must not be left. Briefly he saith, that prayer ought to be much, and the talk little. And those (saith he) are much in prayer, who indeed desire things that be necessary, but with words superfluous: but that prayer is much, when our heart being stirred up, we continually persuade him whom we pray unto. He saith, that we ought to deal more with tears than with words; and with weeping rather than with speaking: for words are not given for any other use, but to stir up either ourselves or others.
11. But seeing it is written, that Hanna the mother of Samuel only moved her lips, but her voice was not heard: it may be demanded, whether the voice should be used in prayers. Nether must the question be understood of public prayers, but of private prayers: for of public prayers there can be no doubt. Hereunto we answer, that there is no need of the voice, when we pray unto God privately and apart: because God heareth and beholdeth the mind, and the heart. Howbeit, the voice otherwhile is used, not without fruit; because many times we wax faint in prayers, and the mind itself is heavy: whereupon the voice being used, it stirreth us up, and after a sort refresheth us. Moreover, it sometimes happeneth, that when we pray vehemently; and with great endeavor, and be wholly fixed therein: there breaketh out speech, even before we be aware, which cannot choose but be acceptable to God. Hanna kept not her devotions secret, as if she had desired some shameful and dishonest thing of God: which thing the Ethnics
have sometimes done. Whereupon Seneca, in his tenth epistle to Lucillius saith, that Athenedorus was wont to say, that he had profited very much, which desireth nothing of God; but that he dare openly profess in sight of the world. And as concerning the settling and ordering of our body while we be praying, it must be understood; that God regardeth not with what fashion of our body we pray. Yet, if so be that some decent and modest gesture of the members of our body (proceeding not of hypocrisy, but the affect of faith) do accompany our prayers, he doth not altogether despise the same.
We must specially pray with the heart and with the mind: which thing they do not, that honor God with their lips, but have their heart far from him. Wherefore the School-men do foully err, which affirm, that in our prayers it is not necessary (as they term it) to have an actual attention; but that it is sufficient to use (as they speak) a virtual attention. Because (say they) our heart is not in our own power; Therefore it sufficeth, if we at the beginning determine to pray unto God. Whereas they say, that our heart is not in our own power; we are content to agree thereunto: but on the other side, they must grant, that if our mind be wandering and astray in time of prayer, it cannot be done without sin. Now then let them not excuse this fault, neither let them affirm, that such prayers please God. For we would not so presume to speak unto a prince, being a man, that our mind should not be settled upon him: how much less ought God (who is more excellent than all princes) be called upon after this manner. Chrysostom, in the 29th homily upon Genesis thus writeth; If our mind be astray, we receive no commodity by prayers, but rather a greater damnation. Wherefore, even as all the godly sort have prayed attentively, and from their inward heart; so
ought we also to pray, if we will be heard. For these examples are therefore set forth to us, that we should imitate them.
12. Besides this, it is written of the godly men, that they called upon God on their knees, and with their hands stretched out: not that the very worshipping of God doth chiefly consist in outward things; which nevertheless are of strength to stir up men's minds, that they may give due honors unto God. Yea, and those things do not a little invite those which stand by, to pour out their prayers before God. In bowing of our knees, we testify our subjection towards God; the which is simple and absolute, without any exception. When we stretch out our hands towards heaven, we show that we must expect for help, and for every good thing from God only, and not elsewhere. This gesture also pertaineth unto them that yield themselves subject: for they, which yield themselves unto mighty men, are accustomed to stretch forth their hands unto them. Therefore Paul, in the first to Timothy, the second chapter saith; I will that men in every place lift up pure hands, without wrath or doubting, &c. For if any man direct his outward gestures unto God, but have his mind far separated from him; he shall be accounted no true worshipper of God, but a hypocrite. Yet notwithstanding we must not think, that God doth contemn the prayers of them that sit, stand or lie; so that they proceed of faith. Howbeit, those gestures which are spoken of in the scriptures, and were used of holy men, do very well agree with public prayers, and are not to be numbered among superstitious actions.
13. And as touching the place itself, the Hebrew interpreters do say, that the ladder showed unto Jacob was a prophesy of the house of prayer, and of the temple to come; for where the Lord (say they) appeareth, and the heavens are opened, and angels ascend and descend together, there do we
pray commodiously: for our prayers are easily carried from thence unto God. And that this is here signified, they prove it by the words following: for Jacob said; This is no other thing than the house of God, and the gates of heaven. And there he anointed the stone, and began to pray, and vowed a vow to God: wherefore (say they) the sum that is here entreated of, concerneth the house of God. Which thing we also after a sort will grant unto them to be true: yet under this condition, that our brethren may know, that our church is the true house of God. This doth Paul teach in the first chapter to Timothy, when he saith; That thou mayest know, how thou shouldst behave thyself in the house of God, which is the church of the living God. And this hath our church of her spouse Christ, who communicateth all that is his with her: for he is the very true house of God.
For, not without cause he said of himself; Destroy this temple, and in three days I will restore it again. And Paul unto the Colossians said of him; that In him dwelleth all fullness of the godhead bodily. Therefore, where so ever
Christ is; where so ever we have respect to him, we pray in a due place. He is to us the ark, the temple, and house of God, yea the propitiatory place itself: as Paul testifieth to the Romans; Whom he hath appointed to us a propitiatory by faith in [his] blood, &c.
Before Christ, the fathers had a certain place, by the which Christ himself was shadowed, whom it behooved to be of no uncertain kindred and conversation; but even a Jew: and as concerning his bodily presence, to live only in the circumcision. Wherefore, seeing he is now already come, and that he belongeth unto all nations: that ceremony of appointing a certain place for the using of prayers is released. Which thing Christ declared unto the woman of Samaria, that it would come to pass, when he said unto her;
The time shall come when as the true worshippers shall worship God,
neither upon this mountain, nor yet in Jerusalem. And Paul in the first epistle to Timothy; I will therefore that men every-where pray, lifting up pure hands, being void of wrath and reasoning, without discord. Now then we, having Christ with us, may pray every-where; especially seeing by our communion with him, we be the temples of God. And this doth Paul testify in sundry places, especially in the first to the Corinthians, where he saith;
You be the temple of God, &c. Wheresoever therefore we be, so that we be not divided from Christ; we may very well pray with this full trust, wherein we doubt not, but that we be the temple of God. Neither do we therefore speak these things, as though we condemn the having of a certain place, where godly congregations may publicly be had. For this is necessary, seeing we be men so many as serve Christ, and have need of a bodily place, if at any time we are to meet together.
But we must understand that such places are not so fixed, as though they may not be changed, according as it shall be convenient for the church; neither yet are they so described and limited for prayer, as it should be counted wicked to pray out of them. Doubtless we do greatly honor and esteem the godly meetings at places appointed, and agreed upon; seeing we understand, that Christ is the rather with us, when we be joined together.
But unto the place, wherein was the ark of the covenant, there is no need for us to come: for the old ceremonies are taken away by the benefit of Christ, and every place is open unto us for prayer. Wherefore, in the first to Timothy, the second chapter, it is written; And I will, that men in every place lift up pure hands. Yea, and Paul himself was heard in the prison, and the thief upon the cross: for God contemneth no place, but heareth believers everywhere.
Howbeit, if we will thoroughly look upon the matter itself, the true ark also, which is Christ, is not wanting unto us: for in very deed Paul calleth him our κολαστήριον, that is, either our Propitiator, or Place propitiatory: which thing he alludeth unto the propitiatory place of Moses, which was set over the ark. While we therefore pray, let us by faith look upon our ark; that is, unto Christ, who consisteth of the God-head and humanity. And in that he is God, there is no doubt but he is every-where, although that properly in his body he be placed in heaven, or (to speak more rightly) above all heavens: whither also we must ascend with mind and faith, if we will enjoy him. Neither ought we in praying, to have a respect unto the west, as the Jews did; and that by the commandment of the law: neither unto the east, although that many of the fathers stiffly affirm, that we should pray towards the east; and among others, Basil endeavoreth to show the cause of that tradition (as he calleth it;) namely, for that we should seek again for paradise, which was lost, being placed in the east.
Of the Intercession of Christ.
14. Christ is said to make intercession for us, that we might be the more encouraged. For they which be in great favor with any man, their requests are not lightly denied of him. Wherefore Paul, in the eight to the Romans, maketh mention in what great dignity Christ is with the father. In which place Ambrose writeth on this wise; He maketh us certain and sure, both of the father, and of the son. For before, he said that God justifieth us: now he saith of the son, that he maketh intercession for us. And a little before he wrote of the holy Ghost, that he with unspeakable groanings doth pray for us. The Greek Scholies add; that Christ, when he was upon the earth, did oftentimes pray for the salvation of mankind: for he said unto Peter; I have prayed for thee, that thy faith should not fail. And as John saith; He prayed
unto the father, not only for them that believed, but also for all those, which should believe, that he might sanctify them. And being nailed on the cross, he commended to his father, even those which had reviled him, and put him to death. And we also hear, that he in no wise hath cast away that care, which he took upon him in times past, for the preservation of us. For now, although he reign in heaven; yet he maketh intercession unto the father for us. He thought it not enough to die for us, but that he would also by his ministry help our salvation.
The Arians wrested that place, in such sort, as they would thereby show, that the son is less than the father; because he maketh intercession unto him.
For, to pray and to make supplication, pertaineth unto inferiors; and not to equals. Ambrose maketh answer, and saith; that The apostle maketh him equal with the father: for he saith, that he sitteth at the right hand of the father. Wherefore it cannot be gathered by these words, that he is less than the father. But here we happen upon two things to be noted. First, that the persons in the blessed Trinity, are distinct or several: for if the son pray unto the father, it must needs be, that the person of the father is one, and the person of the son another; for no man prayeth unto himself. Further, this is to be noted; that the father is the fountain and first beginning of all things, and of the divine persons also: therefore the son deriveth from him unto us, whatsoever heavenly gifts and graces we have. From this judgment,
Chrysostom disagreeth not: for he saith, that Paul had before made the son of God equal with the father, when he said, that he sitteth at his right hand.
But in that he is said to pray, that is not to be taken properly, as though he maketh supplication unto the Father: but the scripture (saith he) speaketh in that sort, to show the good-will of the son towards us. Otherwise truly he hath all things in his own hand; and as the father giveth life, even so doth
the son give life: and as the father raiseth up the dead, so doth also the son raise up the dead; wherefore he needeth to use no prayers unto him. And seeing he was able by himself to quicken the dead, to redeem the damned, and to justify the wicked; which works are most excellent, and most great: why can he not also by himself, and without prayer, bring all other things to pass. Moreover, he citeth out of the latter epistle to the Corinthians, the fifth chapter; We are ambassadors for Christ, as though God did beseech you through us, we pray you in Christ his stead, to be reconciled unto God.
Behold (saith he) God is here said to beseech men; whereas we ought not so much as to think, that he is inferior unto them. But saving the authority of these fathers, I would judge, that the Arians may be answered another way.
For I would say that the son prayeth unto God, not as being God, but in that he is man, and a creature.
But the place alleged out of the epistle to the Corinthians is not of any great force: for Paul expressly putteth this note of similitude ὡς, that is, [as though:] neither meant he anything else, but that the apostles with great affection procured, and as it were beseeched men to return unto God. Of which words cannot be gathered, that God maketh supplication unto men.
The apostles, in the New Testament, dealt towards men with a great deal more lenity, than did the law and the prophets in the Old Testament; where all things are in a manner fretted with threatening's and punishments. And that these words of Paul must be referred unto the humanity of Christ, those things which were spoken before do sufficiently declare. But Paul had written before, that Christ died, rose again, and was carried up into heaven to the right hand of God: all which things agree not with the divine nature of Christ. Wherefore it is meet, that that particle also, which followeth, should be referred unto the human nature of Christ: as concerning the
which, Christ himself confesseth himself to be inferior to the father: for he saith; The father is greater than I. And so long as he was upon the earth, because he was a man, he obeyed the magistrates, and his parents: for (as Luke declareth) he was subject unto them. And in Isaiah he confesseth, that he was anointed by the holy Ghost: to give us to understand, that his human nature was not only less than the father, but also less than the holy Ghost.
15. Moreover, it cannot be denied, but that he is our bishop and priest: but the office of a bishop is, both to offer sacrifice, and also to pray for the people. Christ hath offered himself upon the cross, and when he had performed that ministry; there remained another ministry, which he should perpetually exercise; namely, to make intercession for us: unless we will peradventure affirm, that he is no more the bishop of the church. But God himself hath promised the contrary, saying; Thou art forever a priest, after the order of Melchizedek. And yet still, by the priesthood of Christ our sins are forgiven us, and we are reconciled unto God; We have a high priest (as it is written unto the Hebrews) which hath entered into the most holy place, not made with hands, but hath passed through into heaven itself, and which can suffer together with our infirmities, being tempted in all things like unto us. Wherefore we ought with boldness to come unto the throne of grace, for there is offered for us a most acceptable sacrifice.
By the resurrection of Christ, death is vanquished, and also hell. In the kingdom of Christ which he most mightily exerciseth at the right hand of his father, all things are governed. And the prayers, which he continually poureth out for us, are most thankful and very acceptable unto the father.
We read also, that The holy Ghost doth make intercession for us: the very which thing is here affirmed of the son. If these two intercessions be compared together, we shall find that the intercession of the son, is the
cause of the intercession of the holy Ghost. For he promised to go unto the father, and to send the holy Ghost unto us. He stirreth up our minds to pray fervently, with sighing's and groanings. Christ maketh intercession unto the father, because he is always at hand with him. Therefore the father is perpetually put in mind of the sacrifice by him once offered; and he smelleth the same as a sweet savor, and thereby is made merciful unto us.
And for this cause Christ is called our mediator and advocate: and his prayers are not only acceptable unto God, but they have also satisfaction joined with them. Wherefore, seeing they are both just and acceptable unto
God, they cannot take any repulse.
16. Indeed we, so long as we live here, do continually pray one for another; and that by the prescript of the word of God. Howbeit, between our prayers, and the prayers of Christ, there is a great difference: for his prayers
(as we have said) have satisfaction joined with them; but so have not ours.
For there is none of us, that can make satisfaction unto God, either for himself, or for another man. But that the saints departed from hence, do make intercession for us; we cannot prove it by any part of the canonical scripture: wherefore we ought to have Christ only for our mediator and advocate. Neither must we admit things uncertain for certain. Although I will easily grant, that the saints in the heavenly habitation, do with most fervent desires wish the salvation of the elect; yet dare I not say, that they pray for them; especially seeing the scriptures nowhere teach any such thing. And although I would grant this, yet should it not thereof follow, that we ought to call upon the saints departed: for we are not certain out of the word of God, that they can hear our prayers. And thus they grievously offend, both against religion, and against Christ himself; which do appoint to themselves saints for new mediators and advocates; seeing there is but
one mediator between God and men; namely, the man Christ Jesus, who now (as Paul saith) maketh intercession for us.
The same doth John testify, saying; I write unto you, that ye sin not: and if we sin, we have an advocate with the father, even Jesus Christ the just.
Augustine against the epistle of Parmenianus, in the eighth chapter, noteth out of these words, that the apostle excluded not himself from the rest: for he said not; Ye have an advocate: but; we have an advocate. For that none is so holy, but that he hath need of Christ to be a mediator and advocate.
Further, he saith not; Ye have not me an intercessor: but; we have an advocate Jesus Christ. Augustine in the same place reproveth Parmenianus, who had elsewhere written; that bishops are mediators between God and the people: which thing he saith must not be suffered of the faithful. The same
Augustine, in his tenth book of confessions, the 42nd chapter, thus writeth; Whom could I find that might reconcile me unto thee? Should I have gone unto angels? But with what prayers? With what sacraments? And he addeth, that there were many, who would have been reconciled by angels, and were miserably deceived: for that an evil angel oftentimes transformeth himself into an angel of light. And if it be not lawful for us to pray unto angels, much less is it lawful for us to do it unto dead saints: for in this there is no less danger of deceiving, than in the other. These things writeth Augustine in that place, both godlily and sincerely; who nevertheless in other places was not so circumspect, in shunning the error of his time.
17. Some affirm, that the saints in the heavenly country do pray for us, if they retain their old charity towards us, which they had while they lived here. And here they endeavor to prove, that the calling upon them is lawful.
But these men offended two manner of ways. First, because, though the saints do retain their wonted charity towards us; yet it may be doubted,
whether they pray for us. For it may suffice unto that charity, that both they wish well and will well unto us. For perhaps they be there so certain of the will of God towards us, as neither they will nor can pray. But if thou wilt say, that Christ prayeth for us; and therefore the same may be common unto them, which know no more of the will of God, than the only son, which is most near of all unto the father: then ought ye to consider, that Christ's making intercession for us unto the father, is nothing else, but that he is always present with the father, and that by his presence (because he was delivered unto the death for us) the mercy of God is most readily stirred up towards the elect. But admit that they pray for us, as our adversaries will needs have it; yet can it not be said, that they ought to be called upon by us, seeing we be ignorant, whether they have sure knowledge of our doings.
Yea and we see that many of the fathers doubted very much of the same.
Furthermore, a just invocation cannot proceed but of faith: and faith hath no place, where we cannot cleave to the word of God. But no place can be brought in the scriptures to confirm this invocation. Wherefore our adversaries can gain nothing by these words of the apostle.
18. Furthermore, this hath been also a perpetual custom of godly men, that they have rendered thanks and praise unto God for his benefits received. So did Moses sing a song unto the Lord for the overthrow of Pharaoh. Even so afterward did Deborah, for obtaining victory against the enemies. Thirdly, we have a song of Hanna. Afterward were set forth the Psalms of David, among the which we read many that be of this argument. And in the New
Testament the blessed virgin celebrated the name and praises of God, wellnear after this manner; yea, and she seemeth to have borrowed some words and sentences out of the song of Hanna: for she saith; My soul doth magnify the Lord, my spirit hath rejoiced in God, &c. And Hanna saith; My
heart hath rejoiced in the Lord. Mary said; He that is mighty hath done great things for me: and Hanna; There is none mighty like our God. Mary said;
And holy is his name: Hanna; There is none holy as the Lord is. Mary; He hath put down the mighty from their seat, and hath exalted the humble, he hath filled the hungry with good things: Hanna; The weak are girded with strength, and the hungry are filled with bread. To conclude, there be many things alike in either hymn: and it is no marvel, because they entreat of like argument. On the one part, a virgin brought forth; and on the other part, a barren woman was made fruitful. This kind of verses are uttered by the spirit of God, and therefore consecrated to the Lord, that they may return to the original from whence they sprang.
Besides this we must understand, that between Poems divine and human, this is the difference; that human Poems do set forth the renown of kings, princes, fields, cities, regions, castles, women, marriages, and sometime of brute beasts. But divine Poems do only sing of God, and celebrate him only, and do set forth songs and praises of him alone. And that not without cause: for him alone it behooveth the godly to worship with all their mind, with all their heart, and with all their strength. Wherefore godly young men must in any wise be exhorted chiefly to celebrate God in their verses: for it is not to be feared, that in such an argument they shall want matter. But whereas
Hanna the mother of Samuel gave thanks unto God; yet is it said that she prayed: because these two are most surly knit together. And he that giveth thanks for benefits received, provoketh God to bestow benefits upon him again: so that the giving of thanks may justly be termed by the name of prayers. But the saints give thanks unto God through Jesus Christ, because even by him all good things are derived to us. And it is meet, that by this very means they should return unto the author: for we, through the infirmity
and weakness wherewith we are infected, do pollute the gifts and graces of God, when they are poured upon us. Wherefore if they be rendered unto
God, as they be in us, they become unclean; but they are purified again by Christ, and being offered unto God by him in thanks-giving; they are become a sweet-smelling savor.
The abuse of foreign language.
19. To the intent that the matter may be the more plainly perceived, let us make a brief of those reasons, which the apostle hath brought for overthrowing of a strange language in the church. First he writeth, that he which speaketh with a [strange] tongue, speaketh not unto men, but to God.
Whereby it appeareth, that men are not edified by that kind of speech; seeing it pertaineth not unto them. Further he saith; He that speaketh with tongues, edifieth himself; but he that prophesieth, edifieth all men.
Therefore, so much difference as there is between one man and all universally; so much is the use of strange tongues inferior unto prophesying, which edifieth the whole church. Besides this, he addeth experience; to wit, that what commodity the church of the Corinthians had received by Paul, all this it had by revelation, by prophesying, by knowledge, and also by doctrine; which otherwise, the use of tongues had little or nothing profited. Moreover, there is a similitude brought in of musical instruments, and of the trumpet; all which are unprofitable, as well for bringing of pleasure, as for the use of wars; unless they make a plain distinction, and a certain signification in their music.
Furthermore, he that useth strange tongues, showeth himself to be a barbarian to them that hear him; as if he would not communicate with them such things as he hath in his mind. Also, when he prayeth with a strange tongue, undoubtedly he useth the gift of the Spirit; but yet his mind is void
of fruit, seeing there followeth no edifying of his neighbors: which only thing the Christian mind, that is wise, must have respect unto. Also, he that doth on this sort, hindereth them that stand by, from confirming and ratifying those prayers which he openly maketh, by answering unto them after the usual manner; Amen. And here he bringeth in his own example, who being able to do much, and to excel them all in the use of tongues; yet saith, that he had rather speak five words, whose signification should be manifest, than to utter infinite words in a strange tongue, which would not be understood of the hearers. And he affirmeth this to be childish. Which thing God by the prophet Isaiah reproved in his people; because, as they had been children, they understood not those things, which were spoken.
And seeing it becometh all men, to use such gifts as they are endued with; it is meet for the church of Christ to use prophesying, which most beseemeth the faithful. Lastly, the benefit of prophesying is more universally and largely given, than is the gift of tongues: seeing it is profitable, both unto the believers and unbelievers; whereas strange language profiteth them that believe not; yea and sometimes maketh the believers to be laughed at by them.
20. Moreover, the holy scriptures teach what we ought to do in the holy congregation. For in the 102nd Psalm it is written; While the people gather together in one, they do declare the name of the Lord in Zion, and his praises in Jerusalem. But how can the praises and miracles of the Lord be declared in such sort, as they may be understood, whereas a strange language shall be used? And it is written to the Colossians; Let the word of God abound plentifully among you. But if it be not understood, it will be barren, neither will it bring forth any fruitfulness. The sacraments are ministered, when the church meeteth together. And seeing that in baptism
Christ should be preached; and the name of the father, the son, and the holy Ghost celebrated, and the remission of sins and articles of faith pronounced: what shall this profit, if it be done in unknown words: and touching the holy supper, the Lord said; Do this in remembrance of me. But in an unknown tongue, the remembrance is no whit renewed; but rather buried. There is heard a sound, a singing, and a muttering, but there is in a manner nothing of the words perceived: yea and sometimes there be sermons made so intricate and difficult, that they can be understood but even of a very few.
And when as this abuse hath oftentimes been rebuked in these men, it is a world to hear, with how vain and fond imaginations they defend the same.
They say, that in the old law there were many ceremonies, the signification of which was not understood: and yet notwithstanding they were observed by the common people and unlearned men. But they which speak on this sort, must show to us, that they have the word of God; wherein it hath been commanded, that they should use a strange tongue in holy service, when as it might be done by them in the vulgar speech; according as the old fathers in the law had showed, that such ceremonies were commanded unto them.
Besides, neither is it true, that those ceremonies were utterly unknown unto the common people: for they all knew what meant the feast of Passover, what the Pentecost, and what the feast of tabernacles: and they knew some to be peace offerings, and some offerings for sins. And finally, all things which belonged unto the observations of those ceremonies, were delivered by God unto the Hebrews, in a usual and known language. And if there were besides significations hidden in them, unto the understanding whereof, the common sort did not attain; that is no let at all unto us, who require not of our people all the understanding of the holy scriptures: but we only
complain, that they keep the scripture so secret from them, as they may not once understand the words.
21. They are wont also, when the place of Paul is objected, to fain that the words do only concern sermons, wherein they say, that they also use their mother tongue. But the words of that chapter do most plainly reprove them; for there is express mention made of those things, in which the people do answer; Amen: which happeneth not in sermons. The apostle also maketh mention of thanks-giving, and of divine praises: wherefore it is manifest that this defense of theirs is vain. Further, to what purpose had it been needful for him, to give warning of that, which can never fall into any man's mind, to make a sermon in a strange language? And whereas there be so rare and seldom sermons used, and yet continually in a manner there is a singing, praying, and giving of thanks in the church; it is a wonder why they will not agree, that the apostle instructeth the church as touching these things. Neither must it be granted them, which they continually affirm with open mouth, that in this kind of things the church of Christ hath a liberty: seeing the apostle in the end of the 14th chapter of the 1st to the Corinthians writeth, that these things are commandments of the Lord.
22. There be others among them, which say, that a strange tongue is therefore meet for the scriptures; because the common people are as children and infants, who have need of milk, and not of strong meat. But by what authority will these pleasant men show us, that milk is a strange language? This they can never find: for the same doctrine, being set forth somewhat grossly and rudely, hath the nature of milk; but being more cunningly expounded, it may be called strong meat. Also they dare say, that if lay men should understand all things that be recited in the holy scriptures, they should drink present poison: for they being otherwise unlearned, would
fall into heresies, and grievous schisms. But this opinion of theirs accuseth the whole ancient church, of much want of wisdom: I mean the churches of the Latins, the Greeks, and the Hebrews; in which the holy service was done, not in a strange language, but in their own tongue. Yea and at this day in Illyria, India, and in diverse other countries, among whom the church of Christ is most largely extended, do celebrate their holy service in their native and proper language, and not in a strange tongue. Moreover, God himself, according to the opinion of these men, had sinned, who taught the Hebrew nation in all things, touching salvation, no otherwise but in the Hebrew tongue. When as the two Seraphim's were seen and heard of the prophet Isaiah to praise God, they uttered out such words as might be understood, saying; Holy, holy, holy. And when Christ was born in Bethlehem, the heavenly hosts were heard to sing with a loud voice; Glory be to the highest, in earth peace, good will towards men. And when the angels appeared unto Ezekiel, Daniel, Zechariah, and other the prophets; they used such tongues as were understood by them. Therefore, if it be true that our adversaries do also profess; namely, that our church doth imitate the triumphant church, it ought not to use a strange language among her own children.
23. And less are they to be heard, which object; that a holy thing must not be given unto dogs, seeing it is a wicked thing, to reckon them for dogs, and hogs, so as they should be unworthy to hear the sayings of God, they being
(through faith and baptism) numbered among the members of Christ, and have the holy Ghost, and do eat the body and blood of Christ. It is no part of the pastors of the church of Christ, to keep secret the words of God. This doth the devil specially seek; to wit, that the words of God may lie hidden, seeing he knoweth, that without them we can neither believe, nor yet
conveniently call upon the name of God. Further, they that understand not what they say, or what they hear; it must needs be, that they turn their mind another way: the which is held as it were with certain reins, through understanding of those words which it heareth.
I marvel at them which babble, that a good intent (as they speak) of praising God, of giving thanks, and of praying, doth suffice: and that it is not required, that the words, whereby these things are done, should be known unto them that stand by. This is a pernicious devise: for it affirmeth only a sincere purpose (which we also require) to be sufficient; and it taketh away from the people of God, the manifold and sundry fruits, which the holy Spirit is wont to bring forth, through knowledge of holy words.
Neither doth it make a little unto the contumely of God, that they which have access unto him, should speak those things which they understand not; and should many times imagine far otherwise than they speak. Neither will we willingly suffer, that any man should have dealing with us; and that concerning most weighty matters, when as he himself knoweth not what he would say. Wherefore this infamy must be removed, with singular endeavor, from the holy congregations of Christian men.
24. Moreover, this must not be omitted, that our adversaries have sometimes caviled, that it is lawful in the temples to use a strange language, because those things which should be uttered in an unknown tongue, might be afterward expounded to the common people. But with this their cavil, they both deceive, and are deceived two ways: for it is not true, that those things are expounded in sermons, which either they mutter with huddling tongues, or else make echoes with loud bellowing voices. Yea, and it cometh to pass very often, that things are spoken of them in sermons, far differing from those which were first either said or son among the
sacrificing priests. But admit that sometime it be as they say; what need should it be twice to repeat one thing, and in vain to keep the people in the temples?
If Paul grant unto the Corinthians the use of sundry tongues, so that interpretation be joined therewith; this he doth, lest the gift of God, and the miracle which in those days flourished, should be suppressed: for by that means also it was meet, that Christ should be glorified. But these men have no miracle to bring forth, or whereby the glory of God may be increased: wherefore they must be constrained to use the common speech. And seeing
Paul willeth, that there should no place be given to miracle; unless an interpreter be present: how much rather should these men cease to use that tongue, which either they understand not, or else oftentimes have but a simple knowledge thereof? As they, which in the pronouncing of it, do very oftentimes miss, and give an occasion of laughter to the learneder sort of hearers; or else, if so he they do understand the same, they have attained it by study or industry, and not by miracle. Wherefore it appeareth, how disagreeing the things, which these men pretend, are from the reasons which Paul hath made.
Of Music and Miter.
25. Now I think good to speak of Miter and Music, so far as concerneth piety; first, from whence they had their beginning, and to what end they are instituted; secondly, whether they may be retained in the churches; lastly, what manner of songs and measures belong unto our profit and salvation.
As touching the first, it is to be understood, that the men in old time, be ye when they should give thanks unto God, and also when they endeavored to obtain anything at his hands, were wont with one consent to use certain solemn verses. Wherefore Orpheus, Linus, Pindarus, Horace, and such other
harping poets, wrote the most part of their hymns for these uses. Also in the Roman common-wealth, the priests of Mars, who were called Salij, bearing certain shields without corners; went singing of their verses about the cities.
Moreover, the custom was, that Music and Miter should be used, when the praises of famous men were celebrated, chiefly at feasts: whereby they would warn them that were present, to imitate their noble acts, and to detest the vices which did wrestle with their virtues. Further, they used them to recreate their minds, and that they might be comforted in the sorrow conceived for them that were dead. For in funerals they sang epitaphs. But on the other side, in Music and verses was expressed the notable joy, which had happened. Wherefore, in marriages they were accustomed to sing ἐπιθαλάμια, that is, Marriage verses.
All these things, if they be done moderately, and in due season, they may both be borne withal, and commended. For herein concur three manner of good things; namely, honest, profitable, and delectable. And singing, although it do of itself delight men's minds; yet when there is added a speech that standeth upon numbers, and is bound to certain feet, (as we see it to be in versifying) it proveth much more delightful. And undoubtedly, poetry had first his original from hence; and that it was the gift of God, I cannot deny: but I would wish, that the same might be purely and chastely retained amongst men. This I speak, because certain dishonest and unclean men have most shamefully violated the same, while they have converted songs and verses unto lewd lust, and to every dishonest act: whose verses, notwithstanding they be very elegant, and made in good Latin; yet are they altogether unworthy of Christian ears. Neither ought they in any wise to be proposed unto young men, who being prone enough of themselves unto vice; there is no need of furthering and inflaming them with new
provocations and engines. Verses of this kind may well be called the Sirens of men's minds, wherein young men being trained, can hardly escape shipwreck.
26. But there was a great use of holy songs among the people of God: for the Hebrews, in the time of Moses, when as in marching with their camp, they took up the Ark of the covenant, they sang that verse; Let the Lord arise, and let his enemies be scattered. Neither did they set the same down again, without some pleasant song; as we read in the book of Numbers.
Furthermore, in the tabernacle and temple built by Solomon, the Levites at their times appointed were present, who before the Lord, in the hearing of the people, sang holy hymns; and in giving thanks to God, did most sweetly celebrate certain notable benefits bestowed upon their nation, and joined prayers therewith, and interlarded sentences, for instructing the manners and life of godly men. Also householders, when as either they sat down in their houses, or rose up from feasts, sang certain hymns; while as they kept their solemn feast days, among their own families, according to the commandment of the law; and so, by giving of thanks unto God, they delivered (as it were by hand) his noble acts unto their posterity.
The which laudable custom it should seem that our Lord Jesus Christ refused not; when as (after the pascal supper) the same night wherein he was betrayed, after the singing of a hymn, he went forth with his apostles into the Mount of Olives. And that godly Music hath power to frame the affections of the mind, Elisha testifieth; who being somewhat moved against the king of Israel, commanded a singing man to be called unto him.
David also in praying upon the harp, suppressed the violence of the ill spirit, which vexed him. But why Music doth seem so wholly in a manner to ravish men; the reason is easily made. For some pleasures there be,
which only fill the outward senses: and others there be, which pertain only to the mind or reason. But Music is a delectation so set between both, as both by the sweetness of the sound it moveth the senses, and by the artificial composition of the numbers and proportions it delighteth reason itself. And this happeneth chiefly, when such words are added unto it, as the sense of them is both excellent and learned.
Pythagoras opinion was, that they which study his doctrine, should be brought asleep with a harp, and with the Music of the same be raised from sleep; whereby they might quietly enjoy the time both of sleeping and waking. It is also a common saying (as Cicero affirmeth) that rocks and wildernesses do give a sound, and cruel beasts by singing are become gentle, and do stand still. I will not speak how the poets fable, that when the walls of the city of Thebes should be built, the stones of their own motion came together even at the sound of the harp. And no man is so ignorant, what the same poets have written of Arion and Orpheus. And who knoweth not, how much David here and there in his psalms praiseth Music and songs? And among the Christians, Tertullian in his apology teacheth, that The faithful did very often make suppers, wherein, after they had honestly and moderately refreshed their bodies, they recreated themselves with godly songs. And in another place, where he commendeth the matrimony of such as be all of one religion, he saith; that Christian couples do mutually provoke one another to sing praises unto God.
27. But now that we have seen the nature, original, and use of Miter or Music; there resteth to inquire, whether it may be used in churches. In the East part, the holy congregations used singing, even from the beginning.
Which thing we may easily perceive by the testimony of Pliny, in a certain epistle to Trajan the emperor, where he writeth; that the Christians used to
sing hymns before day unto their Christ. And it is not to be overpassed, that these words were written in the same time, that John the evangelist lived: for he remained alive until the time of Trajan. Wherefore, if one will say that in the time of the apostles, there was singing in the holy assemblies; he shall not stray from the truth. Paul, being before these times, saith unto the Ephesians; Be not filled with wine, wherein is wantonness, but be ye filled with the spirit, speaking to yourselves in Psalms, Hymns, and Spiritual
Songs, singing in your heart, giving thanks always unto God for all things, in the name of our Lord Jesus Christ.
Against wine the apostle opposeth the spirit: and he plucketh us away from the pleasure of the senses, when he will have Christians, instead of wine to be filled with the Spirit. For in wine (as he saith) is wantonness: but in the spirit is true and perfect joy. Drunkards talk more than enough, but yet foolish and vain things. Speak ye (saith he) but yet spiritual things, and that not only in mouth, but in heart: for the voice soundeth in vain, where the mind is not affected. They which be filled with wine, speak foolish, fowl, and blasphemous things; but give ye thanks to God always, I say, and for all things. To this end doubtless ought the ecclesiastical songs to tend.
Also to the Colossians are written certain things, not disagreeing from these. Let the word of the Lord (saith the apostle) abound plentifully among you: teach and admonish one another in psalms, hymns, and spiritual songs, singing with grace in your hearts.
In these words Paul expresseth two things. First, that our songs should be the word of God, which must abound plentifully in us: and they must not only serve for giving of thanks, but also for teaching and admonishing. And then it is added; With grace: which must be so understood, as though he had said; Aptly and properly, both to the senses, and to the measure, and also
unto the voices. Let them not sing rude and rustical things, neither yet so immoderately, as common minstrels do. In the first epistle to the Corinthians, the 14th chapter, where he entreateth of a holy congregation, the same apostle writeth acter this manner; When ye assemble together, according as every one of you hath a psalm, or doctrine, or a tongue, or revelation, or interpretation, let all things be done unto edifying. By which words is declared, that singers of songs and psalms, had their place in the church. But the West churches more lately received the manner of singing: for Augustine in his ninth book of Confessions testifieth, that it happened in the time of Ambrose. For when that holy man, together with the people, watched even in the church; lest he should have been betrayed to the Arians, he brought in singing, to avoid tediousness, and to pass away the time.
28. But as touching the manner of the song, which ought to be retained in church Music, these things are worthy to be noted. Augustine, in the same book of Confessions, both confesseth, and is sorry, that he had sometimes fallen, in that he had given attentive heed unto the measures and times of Music, more than unto the words, which were uttered under them. Which hereby he proveth to be sin; because measures and singing were brought in for the words sake, and not words for Music sake. And he so repented him of his fault, that the earnestly allowed the manner, which the church of Alexandria used under Athanasius: for he commanded the reader, that when he sang, he should alter his voice but a little; so as he might rather be like unto one that readeth, than unto one that singeth. Howbeit, on the contrary part, when he considered how at the beginning of his conversion, he was inwardly moved with these songs; namely, that through the zeal of godliness he burst forth into tears: for this cause (I say) he consented, that
Music should be retained in the church; yet in such sort, that (he saith) he was ready to change his mind, if a better reason could be made.
And he addeth, that those do sin penally (as he speaketh) which give greater hark unto Music, than unto the words of God. Unto which saying
Jerome doth plainly agree, as he hath noted upon the epistle unto the Ephesians. Also Gregorius Romanus, in the Synod of Rome, was of the same opinion. And both their words are written in the Decrees, distinct. 92. in the chapter, Cantantes; and in the chapter, In sancta Romana: in the very which place we read in the Gloss these two verses, indeed not eloquent, but godly:
Non vox, sed votum; non chordula musica, sed cor; Non clamor, sed amor cantat in aure Dei: that is, Not the voice, but the desire; not the musical tune, but the heart; not crying, but loving, soundeth in the ear of God. And in the words of Gregory this must not be slightly passed over, where he saith; that while the sweetness of the tune is sought for, the life is neglected; and when naughty manners provoke God, the people is ravished with pleasantness of the voice.
29. But now let us declare the cautions, which (me thinks) should be used, that we may lawfully and profitably use singing in the church. The first caution is, that in Music be not put the whole sum and effect of godliness, and of the worshipping of God. For almost everywhere in popish religion, they think that they have in the churches fully worshipped God; when they have a great while and a great deal sung and bellowed. Further, we must take heed that we put no merit nor remission of sins therein. For there be many priests and monks, which for this cause do think that they have hereby very well deserved of God, because they have sung a great number
of Psalms: yea, and the Pope also, and the cardinals, bishops, and abbots, when they have heard songs of Masses and evensongs, do oftentimes pronounce unto the people, pardons of their sins. Also this vice must be taken away; namely, that singing be not so much occupied in the church, as there be almost no time left for to preach the word of God, and holy doctrine. As we see it come to pass in a manner everywhere: for all is so filled with chanting and piping, that there is no part of time left for preaching, whereby it cometh to pass, that the people depart out of the church full of Music and harmony; but touching heavenly doctrine, fasting, and hunger starved.
Moreover, so rich and large stipends are appointed for Musicians, that either very little, or in a manner nothing is provided for Ministers, which labor in the word of God. Neither, may that broken and quavering Music be lawfully retained, wherewith they which be present, are so hindered, as they cannot understand the words, though they would fain do it. Furthermore, heed must be taken, that in the churches nothing be sung without choice, but only those things which be contained in the holy scriptures, or which are by just reasons gathered out of them, and do exactly agree with the word of God. For if there should be a window opened unto the inventions of men, it were to be feared, lest ecclesiastical Music would at length turn to fables and trifles. Yea, we see already, that there are brought into the congregation many fond Sequences (as they call them) and fabulous hymns, and many other things also, which rather stir up laughter and loathsomeness, than true faith to the hearers.
I speak not these things as though I would dispraise the hymns of Ambrose, and other hymns which be of that nature: forsomuch as I judge, that by them the faithful may be instructed, and also admonished. The
Symbol of Athanasius seemeth also meet to be allowed, and the psalms of Augustine against the Donatists; and the psalms of Chrysostom, if they were extant: whereof the ecclesiastical history of Eusebius, in the 7th book, maketh mention. For whatsoever things were written in them, we must believe that they agree with the holy scriptures; and that they further the edifying of the faithful in the church. But contrariwise, the psalms of Valentine, of which Tertullian maketh mention, must of all other be condemned; and with them the most corrupt psalms which were sung in the temple, in the honor of Paulus Samosatenus, as the history of Sozomenus declareth.
But now to conclude the matter; I affirm, that godly and religious songs may be retained in the church: and yet I grant, that there is no precept given thereof in the New Testament. Wherefore, if there be any church, which upon just causes useth it not, the same cannot be justly condemned: so that it defend not, that the thing itself of his own nature, or by the commandment of God is unlawful; and that it do not for the same causes either reprove other churches, which use singing and Music, or else exclude them from the fellowship of Christ. For the church of Alexandria, as it hath been said before, either used very little singing, or well-near none at all. For they saw the infirmity of the people to be such, as they gave more heed unto the harmony, than unto the words. So that, if we shall perceive in these days, that the Christian people do run unto the churches, as unto a stage play, where they might be delighted with piping and singing; in this case we must rather abstain from a thing that is not necessary, than to feed their own pleasures with the destruction of their souls.