that they shall not kneel at the Eucharist that they shall not bow toward any place I now would know upon what authoritie of Gods Word are these Cerimonies defiâ—ed by them and shall not adde that the last is an impracticable injunction to bow and not to bow to some place the middle one is not possible to be evinced out of Scripture though our Author would have it so because 't is said Christ sate down a â— Luke 22. 14 Si superveâ—iatquisquam cum lectio celebâ—atur adoret tantuÌ„ Deum aurem solliciâ—è accommodeâ— Iside Hispalens de divinis Officiis l. 1. c 10. when that was to the Passeover Supper but what His Gesâ—ure was at the Ministration of his Own Supper is not there recorded and sitting as there is not fit posture for distribation oâ— benediction and the first is contrarie to Catholick practise 5. One of his Instances is about Preaching of which I ask Are all the Circumstances and Modes of that defined also Where do's the Scripture appoint the choice of such oâ— such a Text where the Division of it into parts handling the parts in such a Method Doctrines Reasons Vses Motives c Adde that it shall be an hour or an hour and haâ—f long that it shall be read or said â—y heart c. Catechising is sutable to preaching concerning that where do's the Scripture determine the Mode that it shall be by the Method of Questions and Answers that the Catechism shall be divided into LII §§ answerable to the Sundaies in the Year among the Jews the division of the Law into b 2 Tim 4. â— LIII or LIV. greater Sections and the subdivision of these into lesser Where do's God enjoyn the mode of reading Scripture by Chapters and those as distinguished into Verses though Reading of H. Writ be a religious act of Gods prescription Mr P. I shall suppose is a singer of Psalms or Hymns in Metre but where do's Scripture determine the Circumstance of Meeter and setting â—â—nes to them 6. Let it be considered that God ne'r prescribed in Humiliations the use of sackcloath and ashes yet used it was without reproof and Christ alluding to it d See above confirmâ— it semblably we may refer it to consideration that he that was the Master of the Feast having his Feâ—st-robe onely on should wash the feet of those that were with him where is it inordered and yet our â— Lord did so e S. John 13. 15. Consider again that the Fasting on every Festival Day till the sixth hour is no where commanded the Jews and yet by the words f Acts 2. 15. of S. Peter it is signified without any tex upon it These and more g See Hocker l. 2 p 94. that might be added are Circumstances if not more as no where determined so no where reproved but allowed 9. There were several things ordained by the Apostles which now are antiquated and none that are sober and consâ—stent in their brains think meet to observe them As who now deem themselves under obligation to abstain from blood h Acts 15. 20. 16. 4. fears to eat a Pullet that has not its neck not broke but chopt-off that it may bleed though some Souldiers of the Sectarian Army were so fond to say the mildest as scrupulously to observe this a See Edwards's Gangraena second Pâ—rt â—ho now observes the Agapae b S. Jude â— 12. or Love-feasts or thinks meet thâ—t the Eucharist should be celebrated c 1 Coâ— 1â— â—0 See Bâ—shâ—p Aâ—drâ—ws 's Sermâ—n Of â—orshipâ—ng Imagâ—nations p. 39. after Supper By all whiâ—h sâ—verals it appears that Examples in Scripture are not alwayes 〈◊〉 determiners of Circumstances 10. Let me annex farther and fâ—â—â—lly for this that as is already observed he would have Kneeling determined as the circumstance of Praying But as the slovenly â—â—rectorie never imposes the Gesture so all of that Batch of men and oâ—her preâ—â—nded Illuminatees seldome or never in publick use it God's House d See Mâ— Mede's Dâ—scourse called Churches both in and ever since the Apostles times p. 3 3 4. being more vile with them then their Parlours oâ— Closets you would deem them Oliphants and you would not suppose that Characterism of the Presbyterian publick Worship too abhorrent from truth which â—â—yes 'T is sitting still and hearing of Sermons To a Third Argument of ours draw'n from Forms of Praises as namely a Psalm or Song for the Sabbath day e Psalm 9â— and a Prayer of the afflicted f Psalm 102. Moses 's Song after deliverance from Egypt and the Red Sea h Num 6. 23 Prayers for blessing the People g Exo 15. 33. and finally our Lord's Prayer i S. Matth 6 9. He will Return many things after acknowledgment of what none will thank him for viz. that there were such Psalms c. composed by the Servants of God by way of Exception but such as are worthy no manner acceptation as 1. That they were moved by the H. Ghost and were infallible And what then what why then we must not use their infallible Forms or then we may not compose Forms according to their Patterns and the tenour of the H. Word of God If so he must pray no more for it 's too sure he 's not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved carried of the good Spirit nor of an infallible Spirit 2. That they are become Scripture and so written for our learning Answ 1. And why not for our devotion also Henceforth let not Mr. P. intersperse oâ— interlace Scripture-passages in his prayings â— If all Scripture be given that the man of God may be perfect throughly furnished unto all good works then either to present worthy and acceptable prayers unto God is no piece of his perfection or of a good work or else Scripture-patterns of Prayer or Prayers may be used by him in order to the discharge of his whole duty towards Souls to his furnishment for all turns and enablement 3. He excepts that this is to argue from an Extraordinarie to an Ordinarie practise which sayes he is not right bringing instances to shew the illegitimacy or absurdity of this processe Answ 1 But do's not this Weapon cut the throat of his own practice The Sermons of the Prophâ—ts and Apostles were Extraordinarie Ergò Mr. P. must not preach nay their Prayers and Praises were so therefore he must not pray or give praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's pity to detain my thoughts or my Reader 's eyes with such stuff 2. To his Instances 1 It was not Extraordinarie that Moses should command punishment of death to be inflicted on Idolaters 2 not Extraordinarie for David to order the external matters of God's service as Constantine said a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de vit Constantini See Doctor Hammond's Answ to Schisme disarmed c. 5. 6 sect 9. 11. per tot of the pâ—wer of Kings in Chuâ—ch-matters I am
Coelestinus P. Romanus and being a conservatorie of it 2. that it contributeth very much to the more reverential more solemn compleat and auguste worship of the Divine Majesty in the Assembly of the Saints 3. that it is of great advantage benefit and comfort to the more judicious knowing discerning well-bred sort of Christians so hugely conducing to their securitie and to the requisite that is holy humble and fiducial accommodation framing or composure of their hearts or spirits in God's service 4. that it is of inestimable advâ—ntage to the populacâ—e or meâ—ner people as in point of Vnion unâ—nimity and peace so of edification and growth in spiritual improvements and finally of salvation To this sort of men and women dayly varietie in Prayer or Sacraments as Bishep Gauden d Considerations touching the Lituâ—gy p. 9 10 11 12. The Minist praies in an unknown tengue to the poor Country-man when he vents what he never heard before saies M. D. W. in 's Vindic. of the Form of Com Prayers p. 27. hath more than once worthily observed being much what as Latine Service In the rejection and want of which Liturgie what a general decadeâ—cie in point of good and Christian tempers and manners hath befel the English people otherwise the best-natured and most religious in the World as to ignorance profanitie superstition scandal of conversation villanie of opinions as of actions faction irreverence and how these have beleapred them is as visible as green the hand of God punishing e Id. ib. p. 40 41. them by huge impairements as-to sound and saving knowledges as also by horrible apostasies as-to the moral and practical the equitable and charitable patts of Religion 5. that it is the standing notification to all that come of the condition and terms of our publick Communion their Religion ann manner of addresses to and congresse with God in His open service by warranting us to say to any that we would make Converts This is our Communion thus we serve God hither we would bring you here we would land you a See the pious and worthy Mâ— Oly 's Preface to Mr Herbert 's Paâ—toraâ— p. 54. 6. that there may be an union and conspiration of tongues at once and hearts or spirits 7. that the verity of the doctrine the piety the honesty and singleness of our desires petitions and purposes as also what much imports politically the uprightness of our designs in our Assemblings may be pre-secured II. For our particular Liturgy I propose these things following to the Reader 's consideration 1. Consider that it was compiled weighed and surveied by Doctors Martyrs or Confessors men of admirable sincerity Cranmer Ridley Taylor Jewel Grindal c. And on this stock how ought that of Lâ—rinensis in the Margine b Librum Sacerdotalem quis vestrum resignare audeat signatum à Confessoribus multorum jam Martyrio consecratum And a liâ—â—le after Quomodo fidem eorum possumns denegare quorum victoriam praedicamus Vâ—ncent contrâ— haereses c. 7. mihi p. 12 13. to take place 2. Consider the manner of its composition or frame namely 1 out of the Doctrines of very Scripture 2 in a popular and decent order consisting of such things for its matter as might make most for Edification 3 all things of stain and all mâ—ener of filth oâ— blemish which were rife in Salisburie Use that of Lincoln c. being dispunged and redressed and 4 onely whatsoever in the Antient Liturgies was perfectly according to the ballance of the Sanctuarie thence gathered and here centred 3. Consider its Comprehensivenesse as 1 taking-in all Forms of 1 Tim. 2. 1. The Confession and Absolution being the preparative part Praying Confession Supplication Intercession giving of Thanks Praise and Imprecation and 2 these all addressed to God alone 3 all things idololatrical superstitious oâ— otherwise unsound or unwholsome being wholly excluded as invocation of Saints of the consecrated Bread the Crosse c. 4 selecting apt portions of Scripture and Texts inservient to time place occasion as also to instruction and edification of the flock or people 5. Annexing a brief and easie but a most excellent most prudent Catechism 6. Praescribing such gestures a Et â—escio quomodo eùmhi motus corporis fieri nisi animi motu pracedente non possint eisdeÌ„ rursus exterius visibiliter factis ille interior invisibilis qui eos fecit augetur â—â— per hoc â—ordis affectus qui ut fierent ista praecessit quiâ— facta sout creâ—â—it Aug. De Curâ pro mortuis c. 5. Exterior cultus est consessio quaedam cultus interioris Aquinas 1 2. quâ— 94. ex Augustino of sitting standing kneeling in the Worship of God as very maignly makes for the reverence and devotional humble awful carriage of that matter 7. In ordering also seasonable devout alternations Antiphonies or Responsories 'twixt Priest and People b But I must commend the Ordeâ—s of Answers of the People in all places of the Service where it stands It refreshes their attention it teacheth them their part at Publick Prayers not to stand by and censure how well the Minister playes the mouth of the Congregation c. Thorndike of Religious Assemblies p. 406. powerfully to cherish and harmoniously to betoken agreement love and charity and mutual correspondencie and to discharge and cast-off drowsinesse or littlesse supinitie they being as the reverberations and Ecchoings of fervent intent and humble affections as likewise pregnant and quick excitations and elevations of the spirit interchangably 8. Accommodating it self to all the uses or needs of the Church as Administration of the two Sacraments Confirmation of grown persons Celebration of Matrimonie Visitation and consolation of the sick Burial of the dead Thanksgiving of Women after Child-birth Interminations and Exterminations of nororiously evil or scandalous livers out of the Church 4. Consider what suffrages it hath obtained of famous men 1 Isaac Casaubon's c View of the Directorie p. 62. who admired the care of antiquitie and puritie in this Church of ours proclaiming every where in his Epistles to all his friends * Quòd si me conjectura non fallit torius Reformationis parâ— integerrima est in Angliâ Uhi cum studio veritatis viget studiuÌ„ antiquitatis c. Casaub Epist Salmas quae est CIX See also his Ep. Ded praefix Exercit. ed Baron If in our France Reformation had been caried on without so much varying from the form of the antient Church many thousands more now most averse from the doctrine of our Churches had been converted Casaub to Grot Ep. CCXXI 6 Kal. Febr. That there was not any where in the World the like to be found nor â—ver hoped he to see it till he came into this Kingdom 2 Bucer's d lb. p. 13 14. But see also a copious Tract of Buceâ— 's among his Anglicane Writings for the puritie and thorow-Reformation of it who testified of K. Ed. VIth-his
constituted under God Bishop or Overseer of the things without 3 Other persons as well as Moses and David might write Scripture if they could if God afforded them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia they would not want the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas 3. Circumstances in these forementioned acts might be Extraordinarie the Substances not being so proportionably as to compose prayers by Inspiration is Extraordinarie but to compose prayers in general or with good and great assistances of the Spirit though not with that afflation or incitation from God which was peculiar to Prophets c. sure is Ordinarie But 4. he particularly excepts to the Lords-Prayer and though he will not deny but that any Godly man may use it as he granted of Forms universally above p. 2. yet 1. not as the manner is at the end of his own and 2. not as a Form But 1 why not at the end of another prayer what reason for his dislike of that course hath the Scripture determined in this circumstance Not at all at least he 's silent in the matter 2 That it is a Form he sayes will be hard to prove But though it be hard if it be not insuperably hard we hope the businesse may be atchieved b Quod â—ere fit non fit quod vix fit fit Vetus Grammaticorum Regula and with reputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But why hard Why Because 1. It was delivered as part of Christ's first Mount-Sermon and as a direction like as he directs to fast c. at the same time c. To which we say 1. Though it were a part of his Sermon or Doctrine nothing hinders but that it may be a part of our Devotion c See above 2. And though it be a direction to pray yet as a Standard for any measure dry or liquid is not onely a Rule to other measures but may be used as a measure also it self and as a Scrivener's Copy containing all the Letters and combinations thereof may not onely be written-after in the use of other Sentences according to that pattern but may also it self be copied-out So that B. Prayer though it direct yet may it also it self be used as a formal Prayer 3. In this matter Christ begins with the Doctrine of praying in general and after sundry precepts and instructions proceeds to a particular Form After this manner c. which is well observed by the Arabick Translator exhibited in the late London-Bible where we find this division from v. 5. to 9. the Doctrine of praying Counsel about prayer then a Form of Prayer a Doctrina Orandi Confilium de Oratione Then Formula Orandi See Doctor Casaubon's Vindication of the Lord's-Prayer p. 20. 4. When Christ saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after this manner the very words however it hath been argued to the contrary from them give Christ to have intended a prescript Form however they importing so much he would have used some words to prevent our mistake if he had not so intended In ordinary construction when it is sayd You shall say thus the words that follow there b Go and say unto Pharaoh Thus saith the Lord oft in Exodus those very words there recorded were used by God to Moses when he commissioned him See also Gen 45. 9. See Amos 1 11. eight times are intended and no other 5. Otherwise had he intended onely a model he would rather for prevention of error have sai'd c Id ib. p. 27 28. Pray that your sins may be forgiven c. as elsewhere pray that your flight may be in the summer whereto sayes my Authour may be added that Emblem of a Formal Prayer Amen at the end for corroboration d Id ib p. 29. But then 6. S. Luke e Luk â—1 â— as if foreseeing that some would stick at and argue from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ha's used such words as leave no ground for scruples and evasions When ye pray say i. e. do it in haec verba use these words and syllables For what phrase is there to express such a meaning if this be not Besides in this of S. Luke the occasion would be considered It came to passe saith he as Jesus was praying one of his Disciples sai'd unto him Lord teach us to pray as John also taught his Disciples From which we gather that this was the custome of the Doctors of Israel to deliver some certain Form of Prayer to their Disciples to use as it were a Badge and Symbolum of their Discipleship at least S. John Baptist had done so unto his Disciples and thereupon our Saviour's besought him that he also would give them in like manner some Form of his own making that they might also pray with their Master's Spirit as John's did with their's For that either our Saviour's or S. John's Disciples knew not how to pray till now 't were ridiculous to imagine they being both sorts of them Jewes who had their certain set hours of prayer which they constantly observed as the third sixth and ninth c. Here Observe That this delivery of the Lord's-Prayer in S. Luke is not the same with that related by S. Matth. but another a See Doctor Hammond on S. Luke 11. 3. See Mr. Mede in his Diatribe on S. Mat 6. 9. p. 3 4 5. See also Doctor M. Casaubon ut suprà p. 31 3â— 33 34 35 36 37 38 39. at another time and upon another occasion That of S. Matth in the Sermon of Christ on the Mount That of S. Luke upon a special motion of the Disciples at a time when himself had done praying That of S. Matth in the second That of S. Luke in the third Year after his Baptisme Consider the Text of both and you shall find it impossible to bring them into one c. So as Joseph sai'd to Pharaoh b Gen xli 32. The dream is doubled unto Pharaoh because the thing is established by God in like manner the delivery of this Prayer was doubled to the Disciples that they and we might know thereby the more certainly that our Saviour intended and commended it for a set Form of Prayer unto his Church 2. He 'l prove it hard to be proved a Form Because the Evangelists differ in relating the particulars and S. Luke hath not the Doxology Answ 1. That if this Argument might take place when we celebrate the Lords-Supper we must not pronounce the words which Christ spake in that action for they are related in diverse Books c See S. Mat. 26. 26. S. Mar. 14. 22. S. Luke 22. 19. compared with 1 Cor 11. 24. 23. of the Scripture so that one of the Evangelists that registred them hath not Do this in remembrance of me 2. That this is a wrong Conclusion that we ought not to take heed to the words under pretence of the difference in them Contrarily whereas God repeats the same thing in diverse words by so much