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
admirable Bishop Andrewes that will tell him b Sermon of Worshipping Imaginations p. 37. That without Set Forms which are tantomount to him we are dealing withall with Liturgies we cannot serve God in spirit whereof his reason is because saith he it is plain that those that give themselves to imagine c Concerning their stops and humines and demurres of humane imperfection intituled to the unutterable groans of the spirit among the ablest of this opinion See Thorndike of Assem p. 216. 217. See also p. 218. And Dr Laâ— Wom Beaten â—yâ—e c. p. 16 17. prayer at the same instant do so occupie their minds with devising still what to say next their spirit is unfruitfull a The Minister may better pray reading than they pray studying as they must aâ— where is his zeal when he hath sense to look and scarce knows what comes next Mr D. Whitby 's Vindic. of the Form of Com. Prayers c. p. 27. no lesse than the others Papist understanding And both these 1. the understanding of the mind 2. and the affection of the spirit are there necessarily required Neither will the Scriptures he cites afford him the least countenance for this his daring charge Worshiping in spirit c. S. Joh. 4. 20 24. being set in opposition only to the appropriating of worship to some singular places Jerusalem or that Mountain b See Josephus lib. Antiq. XII c. 1. not to bodily worship nor is producible as any apologie or excuse for the omission thereof c The Reader is intreated â—o see Mr Mede's Diatribe on John 4 23. where p. 198 199 200. he asserts the commendablenesse yea requisitenesse of bodily Worship under the Gospel shewing that this Text is abused as alledged against it and gives us two interpretations of it the first p. â—01 is That to worship God in Spirit and Truth is to worship him not with types and shadows of things to come as in the Old Testament but according to the verity of the things exhibited in Christ according to that Grace and truth came by Jesus Christ See the same Evangelist c. 17. v. 17. and Ephes 1. 13. and Rom. 15. 8. no longer with bloody sacrifices and the Rites and Ordinances depending thereupon but in and according to the verity of that which these Ordinances figured c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Eusebius Demonstr Evang. l. 1. c. 9. and correspondently diverse other of the Antients The second interpretation which the said learned Mr Mede most approves is in spirit that is conceiving of him no otherwise then in Spirit And in truth that is not under any corporeal or visible shape as of a Dove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fancying him as a Body but as indeed he is a Spirit See Rom. 1. 25. Amos 2. 4. Isay 28. 15. Jer. 16. 19. From which latter sense he frames this argument for bodily Worship To worship what they know as the Jews are said to do and to worship in Spirit and truth are taken by our Saviour for equivalent else the whole sense will be inconvenient But the Jews worshipped not God without Rites and Ceremonies who yet are supposed to worship him in spirit and truth Ergò to worship God without Rites and Ceremonies is not to worship him in spirit and truth according to the meaning here intended This is his demonstration p. 209. The Homily against the peril of Idolatry p. 3. peculiarly applies the Text against worshipping of God in an Image however frequently vouched by sundry Asâ—matists and by a lusty wrench directed by them against the conjunction d Adoratio corporalis in Spiritu fit in quantum ex spirituali devotione procedit ad cam ordinatur Aquinas 2dae 2dà qu. 84. art 1. There should be such correspondency 'twixt soul and body as between the Living Creatures and wheels When those went these went c. Ezek. 1. 21. See Ps 95. 6. S. Luke â—â— 41. Rev. 4. 10. and 11. 16. See Bishop And. on Comments Addition 8. p. 103. of the body with the spirit in the service of God And yet never that I before heard of was it urged against Set Forms for so he takes Liturgie as is apparent p. 4. l. 9. And then for his other places Isaiah 29. 13. not 33. it serves as little to his turn for 't is boundlesse calumny to say That all those that use the English Common-Prayer-Book honour God onely with their mouth or lips without the application of their heart and for the latter part of the Text their fear towards me is taught by the precepts of men 't is onely a perstriction a Homines nempe à Deo non instituti qui in nudis ritibus sine animi emendatione cultum Dei collocant Tales doctores erant falsi illorum temporum prophetae Grot in loc or rebuke of the false Prophets of those times as men who being not ordained instituted or sâ—nt of God placed the worship of God in naked rites without the betterance or amâ—ndment of the Soul Now whether all that love the Liturgie be men of this sad character and base alloy I leave to the conscience of this Objecter to passe verdict when he communes with himself in his Chamber and is still His Fourth Reason is Because that onely which is needfull in the service of God is to be made c. A worthy reâ—son But he abets it out of Act. 15. 28. It seemed good c. to lay upon you no greater burden then these necessary things Was ever Scripture more sottishly applyed For shame know or acknowledge that those words concern a particular emergencie and case the danger of the tender-Jew-Christians being scandalized galled or averted from Christianity if those Precepts given to the Sons of Noah Of obstaining from meats offered to Idols c. as they follow vers 29. were not for a while observed by the Gentile Converts Now will this Author against his own marginal Rule p. 12. argue from a particular to a general and because these onely Necessaries such in that juncture or at that turn were then imposed conclude that therefore a Form of Prayer must not be made or imposed because none of these or not necessarie as these were at that knot of time 'T is pity to insist longer and distinguish of Necessary or Necessity that some things are necessary to the Beeing or absolutely others to the wel-Being comparatively on condition or in a more remiss degree Who pretends that Liturgies are absolutely necessary or to the Being Of what needfulnesse Liturgies are see in the Preface of a Church or Child of God as such but then to the solemne publick worship of God they are very hugely requisite and needfull if that signify as sure it do's lower than necessary and which Mr. P. when necessary was in the Text of the Acts ha's put in his proposition instead thereof as ashamed sure to pretend that every thing in the service
imposition of hands doth consecrate and make them Ministers whether they have gifts and qualityes fit for the laudable discharge of their dutyes or no sayes the profound and sweet-breath'd Mr. Hooker k Eccles Pâ—lit l. 5. sect 81. p. 448 449. 7. His places of Scripture l Rom. 12. 6. c. 1 Cor 12. 6. compared with 1 Cor. 14. 13. c. Jam 5. 4. are either perfectly nothing to the purpose or else if one of them the second should be found pertinent what I have said of the miraculous Gift of prayer do's wholly supersede it as to this concern And what â— but now said out of Hooker with more that might be fetcht on that argument from that rich and inexhaustible anti-Sectarian Penu will be sufficient Answer to his Return to an Objection of his own starting whereof the sum is That those Ministers that are without the gift of prayer are but reputedly Ministers liken Jeroboam's But I add 1. I do not deem him that thus railes worthy to brush or unty the strings of those mens Books for depth of holy knowledge and sublimity of sound godlinesse that have not that which he calls the gift of prayer not as though sundry of them could not easily attain the faculty of extempore praying but because they dislike the use of it as too irreverent and unbeseeming besides the fruitlesness of the Spirit while men imagine and pray at the same time as we had it above the awfull Majesty of God in the Assembly of the Saints 2. Those may have this gift of prayer that have not the spirit of prayer I make no doubt sayes m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meditation XVIth sect 1â— King Charles the First of ever-fragrant preciousest memory but a man may be very formal in the most extemporary variety and very fervently devout in the most wonted expressions So His Majesty And for the spirit of prayer meaning the devotional applications workings and relishes of the Soul in prayer it is far from being the inclosure if it be indeed the acquist and possession of Extemporalists 3. Ir is the issue many times of a confident boldness volubility of a glib tongue a fervorous Enthusiastick temper of body industry in turning-over a Bible or Prayer-Book or a Concordance of which last Mr John Clark ha's abundantly given exemplification in his Holy Incense for the Censers of the Saints n P. 223 c. To his Fifth Reason Because none of the Old-Testament Godly Magistrates did form or enjoyn a Liturgy I Answer That Moses did as is most apparant above And it appears Isai 38. 20. that the good King Hezekiah did not only form a set thanksgiving but used See Ezra's Example in this matter in the Preface it and so imposed it on himself all the dayes of his life I mention not now again the imposition of the said King recorded 2 Chro 29 30. He next raises an Objection That there were Liturgies in the Jewish Church c. and Answers It can hardly be proved To which I Return 1. If it be proved 't is no matter whether it be done hardly or easily 2. It clearly is proved by the Liturgy in Ezrae's time But what he adds suppletorily to his Answer how sottish is it So sayes he there were Idols Altars Groves c. which Answer will militate irresistibly as far as it is allowed for true against Prayers in general and Fasting c. For so there were among Jewes and Heathen Prayers Fasts c. suppose Mr. P's service so to call it of God by prayer and preaching rightlier pilpeting as Sir Tho Moore was wont to term it should be impugned by an Atheist though I think a lawfull Governour may or might not onely lawfully but usefully do it i. e. impugne it by silencing him and he to propugne or defend it should alledge the practice not onely of the Christian but also of the Jewish Church might not his Adversary regest as pertinently and truly as himself here Why so they practised Idolatry also and erected Groves c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his Seventh Because the Churches of God are not edified thereof by I Answer 1. That I doubt me he know not what Edification o A man is Edified by whatsoever it is that advanceth his intentions towards any work what-soever is a fit means to train and guide us in the wayes of godlinesse must he sayd to tend towards the edification Gods people Thorndike Of Assemblies p. 186. 18â— means when he denies it consequent to the serious and worthy use of a well-framed pious Liturgy Should he mean by being edified affected with sensible consolations then let him see how wrong his meaning is by an excellent and golden discourse concerning this matter in a most pious and curious Piece called the Returns of Spiritual comfort and grief in a devout Soul represented by entercourse of Letters to the Lady Falkland where p P. 93 c. he shall find that the outward and sensible sweetnesse and affectuousnesse in Devotions is many times * not from God but from the deceiver * not the gift of God nor no true edification * not from heaven heavenly * a snare of the Devil 's laying * temptations of the Devil * the slie and subtle snare of the hunter * spiritual temptation however deluded Papists and silly Protestants so much admire and hunt after it and such as can raise it in them 2. Of solid and sound Edification or promotion in holinesse the Liturgy is a fruitfull Mother as I have plentifully shewed and more abundantly can To the Objection That diverse have got benefit by Liturgies he Returns So they have from the writings of the Papists and Heathens And I Reply that those writings are in abundant things good and vertuous and so far as they are such and as such procure benefit they cast no disparagement on Liturgies As neither do God's Judgments another of his instances which are good and righteous things As to what he says of sin's benefiting for that and for another farther Answer to his other examples afore-rehearsed I refer to my Solution of his fifth Reason or Objection His Eighth Reason a most senselesse one is Because a Form and Rule ought to be so for all Churches of Christ But such a Liturgy cannot at least probably be formed by meer men for want of agreement in the Composers To which we make Answer though it deserve none 1. That there 's no necessity that all Nations should have one Liturgy though I think it a thing to be wisht as hugely meet and convenient If there be no repugnancy there may be allowed diversity 2. That there have been times and places though our Protestant Kings Dominions and Reigns should be none of them when and where very many Nations as many as any of his Texts import have used one same Liturgy For 3. The Canon contained and refer'd-to in his former Texts q Acts 15. 1 28.
tyed or restrained by a set form there may be largenesse of the heart though there be a limit of words Saints daily exercise set forth and approved by Sibbs and Davenport p. 80. See him also in his Sermon before King James on St. John 1. 16. p 22. to quench the spirit in Saint Paul's prohibition But then who or what Governours or what Liturgie do's so 2. What Spirit are they supposed to consine or limit God's or their own To say God's is blasphemy the spirit of God blowing and working where and how he listeth If they say their own man's this is most necessary viz. that his spirit or intention be confined or tyed to the prayer he reads or saith by heart memoriter and this is rather a kindling of the spirit For in uttering zealous prayers with a fixt intention and devout affection we feel our hearts burn within us 3. The most extemporarie prayer of the Minister confines the spirit of the Audience or People their spirit if they will not suffer their minds to wander being bound and confined to it so long as it lasts and why should they be more confined or tyed up in spirit than their Mouth or where is it written that the one may not be limited as well as the other We hear the Blessed Apostle say a 1 Cor. 14. 32. The spirit of the Prophets is subject to the Prophets if in prophecying why not in praying b The Reader is intreated to see more of this whole matter in an excellent Discourse or Diatribe of Mr. Mede's on S. Matth. 6. 9. Thus therefore pray ye Our Father c. p. 1 c. See particularly p. 15. â—ut I Answer 4 and finally That the Text 1 Thess 5. 19. about quenching the spirit is impertinently urged against stinted or set Forms of praying this being the apposite genuine sense of that prohibitive precept c See the excellent Doctor Hammond in Loc Mr. Thorndike's account of the place is That the Apostle thereby prohibits the quenching of the immediate inspirations of the Holy Ghost such as they were by which men were enabled to disâ—ern the secrets of other men's hearts As in 1 Cor. xiv 24 25. By which the Prophets of Antioch were informed of the will of God for the sending of Paul and Barnabas and those others for the ordination of Timothy Act xiii 2. 1. Tim. iv 14. By which the truth was revealed unto them as concerning matter in hand at their Assemâ—lâ—â—s 1 Cor. xiv 30. And the Rule of the Apostle if revelation be made to another as he sitteth let the first be silent is to the same purpose of not quenching these inspirations And the words relate as well to the gift of Languages as those in 1 Cor. xiv 1. Be zealous of spiritual Graces especially of Prophesying being the same with the conclusion of that Ch p. 39 Be zealous of Prophesying but forbid not to speak with Tongues Of Relig. Assem p. 211 212 213. The gifts of tongues healing c. which were given in form of fire must be used accordingly not quenched with neglect vanity wicked life but preserved by prayer thanksgiving and holy life Now this sense of the words is as distant from what 's imposed on them in the Objection as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his Eleventh Reason Because to for me c. a Liturgie is to exercise dominion over the faith of God's people I Return 1. That to exercise dominion in the Scripture by him cited 2 Cor. 1. 24. relates not at all to prescribing described helps of Devotion imposing Liturgies or Forms of Prayer but to Discipline the sharpnesle and severity of that not sparing 't is called vers 23. 2. What advantage do the Enjoyners of our Liturgie designe to themselves by the imposing of it other than the spiritual good of the people and the quiet of their Kingdoms which is also the peoples good Now that is the meaning of Saint Pauls saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that we exercise dominion c. as appears by Saint Matth. 20. 25. and 1 Pet. 5. 3. 3. The Apostles did what unquiet spirits like our Authour would account more burdenous and domination-like than the imposing of a godly Liturgie viz. inflict the censures excommunicate deliver over to Satan to be possessed or obsessed by him and as a consequent thereof to have diseases and sicknesse and death inflicted on them Now would such tender consciences as Mr. P's and the rest that pretend to the same frame brook such rough treatment that charge the prescription of a wholesome Liturgie so tragically To his Twelfth That then the Rulers of all Nations have the power to form c. Liturgies and consequently Arian Popish c. Rulers I Answer That they have such power to compose and impose such Forms but not as Arian or Popish c. but according to the will and mind of God consigned in his Holy Word We plead onely for orthodox pious not erroneous superstitious or otherwise a Logicians call it Sophisma à dicto simpliciter and it is when from that which is simply true somewhat is collected to be true secundum quid in a certain respect time c. impious Forms of Devotion And the proof that ours is of this latter alloy is a file too hard for his teeth or those of any its enemies In this Reason then is a manifest Fallacie d like this The Gage or depositum is to be restored to the Owner requiring it therefore a gag'd Sword to the mad Owner To his Thirteenth That then the Liturgies must alter as the chief Megistrate alters opinion King Ed. 6. Queen Ma. and Queen El. being instanced in I Answer 1. And so will other things besides the Liturgie the Bible in English will be under interdict in one of their Reigrâ— and released in the other or else translated under one of their Governments contrariantly to what it is in the others Preaching so or so shall be respectively to the Magistrates opinion commanded or interdicted And 2. When-ever this falls out you gain an opportunity of exercising your passive virtues of approving your constancy and of obtaining a Crown of Martyrdome a thing that men of your way are not ambitious of being rather for injurious acting than suffering injurie's of God or your selves by not comporting with a false way of Worship To his Fourteenth That it exposes many Christians to sin against conscience or suffer c. I Replie 1. That many pretend conscience when 't is any thing rather than that as our own experience a-late ha's given very manifest information humour it may be prejudice interest c. And I make no doubt thaâ— the refusal of Liturgies imposed is imputable many times to these and the like 2. We plead onely for a wel-composed sound and pious Liturgie and such I avow and am ready to prove is ours and none can conscientiously scruple that nor need to suffer for non-use of it Whence
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-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
not in the composing and using the former And 2. do's not this destroy even conceived Prayers also for who of the Extemporalists can with truth pretend to those eminent as that signifies extraordinarie impulses and to that Spirit that acted in Christ and the Prophets But if those eminent impulses and that agonie by the Spirit have a lower calmer and more modest sense as pretended-to now adayes those are no unusual things in the forming and using Forms or Liturgie To what he Returns 2. That the repetâ—tion of the same words was by the same Persons and peculiar to them and chiefly at that time therefore c. We say 1. That if Christ and the Prophets had used words delivered or uttered by others before them and so consequently not peculiar to them that spake 'em and also consequently not at the same time with the first uttering of them would they have been either lesse vehement or lesse by a In the Dedication of the Temple Salomon used the very words of the Ps 132. 9. which David vowed to use at the bringing in of the Ark into his House See 2 Chro. 7. 6. 20. 21. 22. See also Ezra 3. 10 11. the Spirit or lesse acceptable to or prevalent with God For 2. Christ used prayers with earnestnesse and agonie and that by the Spirit which were endited by others many Ages before He was incarnate and upon other occasions The xxii Psalm he repeated ad verbum wholly on the Cross b Imò Christus in cruce pendens deprecationis formâ à Davide tanquam typo anteà observaâ—â usus est Matth. 37 46 say the Divines of Leyden Polyander Riveâ—us Walaeus Thysius in their Synop. Theologiae Disput 36. sect 33. saies the Tradition of the Church which may very well be however the beginning of it we are sure by the testimony of the Evangelists c S. Matth. 27. 46. S. Mar. 15. 31. he did recite My God my God c. as also those words out of Ps 31. 5. Into thy hands I commend c. And again the great Allelujah as the Jews call it reaching from Ps cxiii to the cxiix inclusively that set portion of Psalms of praise our B. Lord sai'd immediately before his Passion d S. Matth 26. 30. Where the vulgar Latine translates hymno dicto Ours-sung an hymn and in the Margin Psalm The Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza and Ainsworth say should be rendred having sung the hymns oâ— Psalms The Psalms S. Paul mentions 1 Cor xiv 26. were some of David's or Asaph's Psalms and the H. Apostle faults not the Corinthians for using those Psalms but for that every one had a distinct Psalm and so did not observe Uniformity which the non-observation of he asserts obstructed Edification After all this I need not set down the command of K. Hezekiah to the Levites to praise the Lord with the words of David and Asaph 2 Chro xxix 30. These Instances sure will give full Warranty to the use of Forms of Prayer and Praise recorded in Scripture and likewise of all others that for matter and form are holy and sit though composed by others c. To what he Answers 3. That from these Instances we may better infer that no Form is to be used till a man is in such an agonie or energie of spirit as Christ c. was We say 1. That Christ was not alwayes equally earnest in his Prayers much lesse those Prophets as is apparant by S. Luke saying that being in an agonie he prayed more earnestly a S Luk â—2 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Doctor Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and The Refuter Refuted learnedly irresistibly defending it Which pitch of energie then must we be in for to qualifie us to recite the same words 2. I ask were the Levites but now mentioned in such an agonie or earnestnesse as cannot be reached now by Christian Levites or as David c. the inspired Composers of those Psalms were in Surely no! And yet this hindred not their rehearsing of them and no doubâ— with acceptation at God's hands 3. â—s-to what he addes that 't is not good to argue from an Extraordinarie to an Ordinarie b Ab Extraordinaâ—io ad Ordinarium non est consequentia or from a particular to a General To this we have sai'd somewhat already in our amoving his Answ to our as he sets it down 3d. Objection whereto we now adde that we do not reason thus The Prophets by Extraordinarie immediate calling gave special Forms of Prayer or Praises to the Church upon particular special occasion whâ—ch Forms are as they deserve parts of the Canon of Scripture â—rgò The Church may do the same or the like now But thus we argue and that consentiently to Truth Holy men have prescribed and the Faithfull have used these Forms not by Exâ—raordinarie inspiration or espâ—câ—al injunction And Holy inspired men of God by inspiration gave certain Hymnes Psalmes and Forms of Prayer to the Church to be used on special occasion which have the due matter and form of praâ—se and prayer in a holy fitting and seasonable use â—rgò set Liturgies or Forms of Prayer c. may be lawfully and advantageously made use of as coming from the spirit and acceptable to God Pursuantly hereto I l'e fit him in the Margin c Cùm unum particulaâ—e ab alio partiticulaâ—i prâ—batur vi simil tudinis communis toâ—i generi sub quo ea particularia continentur necessariò conclâ—dit with a Rule to quit Scores with his concerning Examples To a Fifth Argument for Liturgies Because it 's lawfull for the People to use a Form as they do when they joyne with the Minister and therefore for the Pastor He Answers How can the extemporarie immediate conceived Prayer of the Minister be a Form to the People If it be he yeelds he sayes to it an unwritten unprinted unhear'd-of unimposed Form Concerning which Return we Rejoyne several things 1. That the Argument is strong and ungainsayable and 't was that of a man in great reputation with the Enemies of the English Church d Doctor John Preston See above See also of the same jâ—â—gment Mr. Arthur 〈◊〉 Ps â—1 6â— For even in the most extemporaneous Effusions of the Minister the People's spirits are as much limited following of otâ—eâ—wise than as He leads as in the most stinted set or prescript Form 2. Let it be observed that it wars against all set Forms as well as Liturgies 3. There may be some in the Auditorie that may be better at the faculty of extempore-Prayer than the then-Mouth is in this case will it be unlawfull for these abler Ones to be stinted to the others's measure in prayer for that time Is it not used in Mr. P's meetings sometimes that the weakest of his Christians be put to pray for the rest 4. But being content to grant that the Minister's extemporarie eructations though the
Nature or sends him to learn them from the mouth of his teachers More than this in the ordinarie proceedings of the H. Spirit in matter of instruction I yet could never descrie Proporâ—ionably to which I adde the spirit helps to pray by directing to good forms of Prayer Accordingly 3. the Spirit is our Advocate Paraclete signifies that in setling a Ministry to pray and intercede for their several Corgregations and enabling them even in the Apostles times to form a Liturgie to continue in the Church to that end and thereby helping our infirmities and teaching us to pray as we ought a See Practical Catechism l. 5. Sect. 3. p. 401. 4. Some may not know what things to ask foâ— now the Text in Rom 8. 26. imports that the Spirit helps us in â—he latter as when we pray but know not our selves what is best noâ— consequently what we ought to pray for particularly health or wealth or honour then Christ joines His helping hand b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joines in relieving to ours joineâ— His prayers to ours for that which he knows we most want and so helps to relieve us in all our distresses c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us rendred infirmities See Dr Hammond in Loc. Now the Spirit or Christ â—hus suggesting a wise choice of the matter words phrases oâ—der method may still need and be advantageously supplyed by Forms oâ— Liturgies and without those helps will be wanting in many who yet are worthie Christians His second Return is by a Dilemma Because they help neither those that have no grace nor those that have grace Not the former for what good will Crutches saies he scurrilously do to a dead man as every gracelesse man is But to this I easily Answer 1. That this will exclude all prayer whether stinted or conceived for what abilitie hath a dead man or what good doth it to him even all prayer put-up by himself He 's dead he can't conceive prayer and 't is not conceived how he should or even so much as speak or move his lips All the Contra-Remonstrants d See Collatio Hagiensis of which number I oft discover our Author to be asscribe no more unto man in the work of his regeneration which confines with this matter than they asscribe to him in his generation or resurrection For they say e Sicut ad nativitatem suam As no man contributes ought of his own to his birth or to his raising from the dead so also to his conversion no man contributes or confers but it 's the meer work of the grace of God in Christ which works in us not onely the power of believing but also faith it self Again he 's dead and Donteclock * counts all his best endeavours which tend to his salvation to be vain fruitlesse and conducing more to his hurt than benefit before faith and the spirt of regeneration by unresistible operations for so 't is obvious and necessarie to understand his meaning are infused into him a Concludimus omnem zelum omnemque curam quam promovendae salvis suae homines adhibent vanam frustraneâ— esse magisque obesse quà m prodesse ante fidem spiritum renovationis 2. But whereas he saies every natural man is dead citing Eph II. 1 5. I might say that Symbolical Divinitie is little Argumentative 2. The same Apostle afterwards saies that they are but asleep b Eph 5. 14. See 1 Tim 5. 6. speaking of the same dead men 3. I ask are we all Heathen for such these were of whom the Apostle speaks You Heathens lying like so many carkasses desperately gone in all kind of sins but which state you had contracted by walking v. 2. That is for many years together living formerly and securely going on in the epidemical sins of the nations the custome of the Gentile World 4. I deny not that without Christ we are rightly said to be dead in sins yet 't wil be rashnesse to affirm all that are called by the Gospel to be altogether without Christ 5. I say all unregenerate persons indeed are dead but in a figurative sense 'T is certainly true no unregenerate person lives in Christ even because he wants faith mean while how will it be proved that we all lost this faith or the power of it in Adam so as to be said to be dead to it by our nature properly so called This is easily appliable to the case before us But 't will be farther cleared by our Answer to his third Return which is 3. If he have grace he wants no crutches because he 's cured To which we say 1. â—hat his so oft menâ—ion of the wooden Metaphor crutches imports that naturally we are onely debilitated or maimed not dead and do's not this crosse with what he said before That we were dead 2. Crutches implying but impotencie and imperfection there may be many so impotent and imperfect in Grace Babes in Christ Lambs of the Flock as to need helps which at their very weakest they are not so dead but that by the preventing Grace of Christ which offers c Omnibus offertur Dei misericordia Nemo illius expers est nisi qui renuit S. Bernard Serm. 1. in Purif Mar. it self to all for their quickening they may make use of 3. It may be and is often so that a man may have excellent sentiments and very gratious conceptions which yet wanting utterance and command of expression or phrase he cannot meetly d Fieri autem potest ut rectè quis sentiat id quod sentit poli tè eloqui non possit Cicero Tuscul Quaest l. 1. mihi p. 3. expresse and herein a Form will stead him very much that he be not rash with his mouth e Eccles 5. 2. 4. The Service of God in great and solemn Assemblies exacts greater maturitie solemnitie decencie and exactnesse therefore a well-formed Liturgie is highly requisite in this case which we shall farther speak unto when we have heard His 4. Return which is That if the lame should use it yet no reason why the cured also should To which I oppose the Reverend Calvin's so-well-known saying a Epist 87. Quod ad formulam precum c. which I have set down above Whereby appears that there are other reasons than the being lame the obviating novellizing in some and that the Consent of the Churches may have the more certain Constat why these Crutches as he will call them should be under obligation to be leaned or walked on And thus we have routed all his Parade of Answers to our Arguments so many as he 's pleased to muster and accoustred or furnished with weapons so very much rebated in their edges as he thinks good for his interests and are now to attaque another Bodie of Arguments against our particular venerable Book which by Puritans and their spawn Brownists and Phanaticks of all sorts on one side and the Papists on
16. 4 is promulgate onely to the Gentiles at that time of Antioch Syria and Cilicia from whom the occasion thereof was taken but when they passe farther they promulgate them not as appears by 1 Cor. 8. 9. Where in that of Idolothyta things sacrificed to Idols Paul acknowledges the Corinthians-their liberty not retrenched save onely in case of Scandal And Baronius r Anno 57. n. 58. See Doctor Hammond Of Herefie p. 66 67. extends this observation to the Thâ—ssalonians also upon force of that Text 1 Thess 4. 2 3. And 4. His other four Texts s 1 Cor 4. 17. 14. 33. 16. 1. 7. 17. refer not to all Churches universim but to such as Saint Paul planted but then SS John and Peâ—er c. had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiar places or regions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portions of Apostleship plantations as well as he Therefore those Texts do not necessarily conclude That what things were done or inordered by Saint Paul in the Churches of his planting were done or brought in universally in all other Churches Which things 5. are manifestly Doctrines or things of that reference at least not the bufinesse we are about Liturgies or Models of Prayer His instance touching Scotland that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good Subjects there their refusing that unfortunate Liturgy sent them from England overthrowes his position for the Governours in both Church and State did agree to compose and impose that Form of Worship they were the Racaille or Rable inflamed by the Clergy-Bel-weathers and the ambitious Grandees that sollevated or tumultuated about it And be it that there were some diversityes there was nothing contrariant in the one to the other as I suppose His Ninth Reason might well be passed-over were I not resolved to follow him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore I demand 1. Is composing Forms of Prayer and imposing them by Lawfull Authority the setting of men's by God's threshold 2. I what 's perfectly subordinate to and compliant or comporting with all Christian Lawes and of high and pregnant advantage to the solemn publick and even private service of God so truly chargeable 3. Is the Common-Prayer-Book really an Idol or the service of an Idol for that is the meaning of the words setting the threshold c. t Their threshald i. e. they set their I dols and perform their service in my Temple in places and Chappels near to the places which are câ—â—secrated to my service Dâ—odâ—â—iâ—in 〈◊〉 Is not this man's conscience where Rachel's Children were just no where just none To the Tenth That no Liturgy of these dayes is a perfect Rule and therefore cannot bind any Saint c. because the Rule of Faith and Obedience ought to be perfect I Answer 1. God forbid that nothing should bind but what proceeds from an infallible Spirit and is in that sense perfect for if so what will become of the bindingnesse of humane Lawes in universum If it be excepted that he speaks of spiritual things I Answer 2. What thinks he of his stock-fathers and good Friends the Smectymnuuans or the Scotch-English Synodians-their Directorie Confessions and Book of Discipline which obtained I think an Ordinance u Dii Jovis 13. Matt 1644. An ordinance of Parliament establishing and observing this present Directory throughout the Kingdome of England and Dominion of Wales for the imposing of them were these perfect if so why then did not Mr. P and his fellow-Sectaries believe and cleave to them Nay 3. His own praying and Preachments I doubt not but he would have all to be bound by and yet he should need a whole Isle of Hellebore that could judge them perfect 4. Is it not enough that a Composure be according to the word of God as far as learned and honest men using all the means to discern right can judge to legitimate the imposition of it the civil Authority or Sanction intervening on all under their Charge and Rule Surely it is or else all the World will become a great Amsterdam or almost universal Bedlam To his Eleventh That all prayers are to be made in the Spirit I say 1. That the right use of a pious Liturgy is praying in the Spirit and more so than extemporary effusions are or can be x See above in Ans to 3d. Reason 2. Himself in Return to a very pertinent and true Objection acknowledges that good men and who thinks wicked men can may pray by a Form where the Reader may observe what he means by Liturgie even any Form to all which he 's an enemy and yet pray in the Spirit too But then 1 he uses a diminuent or qualifying term in some sense praying in the Spirit as if praying in the Spirit were so not onely diversified but opposed in sense as that some praying in the Spirit were not praying that is as if contradictories were reconcileable And 2 he alledges it to be the proper work of the spirit to help the infirmities as well in matter and expressions as in sighs c. Rom. 8. 26. your Friends the Directorians will kon you but small thank for what you say about Matter for they in their Directory prescribe that the matter y Wbereas Christ's promise is for the matter for it shall be given you â—â— what yee shal speak Mat. 10. 19. Mar 13. 11. Lu 12. 12. Poor liberty to leave the spirit onely to supply the place of a Vocabulatie or Copia verborum See Mr. Fuller 's Church Hist B. 11. p. 223. leaving the Spirit of God onely the Idol-God Mercurie's part to furnish with language and phrase whence he concludes very bashfully that they need not use stinted Forms But Sir you have hitherto borne us in hand that they were utterly unlawfull under a variety of expressions of that unlawfulnesse and but even noâ— 't was setting threshold against God's threshold Now if the non-needfulnesse of uâ—ng Liturgies be the thing contended-for then besâ—des that I have proved them needfull 't is clear that not-being needfull and being lawfull are very consistent Ey but then he eats his word immediately for this strict use of Forms he concludes to be a limiting and stinting yea no lesse than a quenching of the Spirit which to do sure is highly unlawfull But to this last charge which hath made such a noise in the World I have many things to Return briefly as 1. To forbid and stifle all sudden motions of the Spirit and all pious ejaculations is in some of our men's sense z See Doctor Featley 's Dippers dip't p. 69 70. One main Objection sayes Doctor Preston is this That in stinted prayer the spirit is streitned c. To this he gives three Answers 1. They that object it do the same thing dayly in the congregation whose spirits are limited or stinted by being hearers of him that prayes 2. 'T is no general tye c. 3. The spirit or affections are not
the more ought we to mark them the difference tending to the clearing d As Remit our debts is â—xpounded by Forgive our trespassâ—s of one word by another 3. To that part of the Argument that is drawn from the want of the Doxologie we easily Answer that This is as if we should say We ought not to celebrate the Eucharist because one of the Evangelists S. John speaks not of it We have diverse Psalmes which contain but one and the same subject as the XIVth and LIII notwithstand there is in one a Clause which is not in the other e See vers 5. of the xivth and vers 6. of the liii must we suppresse them both f See the worthy Treaâ—ise â—y Mr. Desâ—agne in Defense of the Lord's-Prayer suâ—joyned to his Tract on the Creed Obj 8. p. 3â— But again what if we say the Doxoâ—ogie was by after-Copies annexed out of the Liturgies of the antient Greek Church g See Pract Catech l. 3. sect 2. p. 292. See also the same Authour 's VI. Quaeres Quâ—re 1. p. â—â— in a case much like 3. His third Proof is That if it were given aâ— a Form and impoâ—ed it â—as a sin in the Apostles c. not to use it constaâ—tly but it appears not among the Apostles-their prayers that they used it at all Answ 1. A Negative Argument concerning a Fact which is not of the essence of Faith is not good We read not in the H. Story that the Jewes ever celebrated the year of Jubilee a Consider also that the double poâ—tâ—on of Elâ—as â—pirit pâ—omâ—sed to Elisha â— King 11 10. is not recorded as performed one of the greatest points of the Ceremonial Law yet without doubt they did it otherwise they would have been censured by God We read not that the Apostles ever baptized in the name of the Divine Persons named in their Commission b S. Matâ— 8. though we reâ—d of many baptized by them and others shall we sâ—y thâ—n that they did not baptize in this Forme A very Form of Blessing is prescribed by God Numb vi 23 c In this wise or in this set form say the Assemblâ—es Annot on â—his place c. Yet we do not find it in the whole Scripture It is more blessed to give than to receive iâ— mentioned Act xx 35. â—s one of Christ's memorable sayiâ—gs which yet is not found in all the Monotessaâ—on in none of the four Evangelists We might insist in many more such Iâ—stances out of the Old and New Testament if need were So that â—n our particular we should rather conclude Christ dictated this Form upon their desire and therefore they used it 2. Were it not so the Apostles were indued with a â—pirit which guided them in their Prayers as well as in their Doctrine But have we the same infallible spirit d See Mâ—â— Jean Despagne ib. Obs 7. p. 31. But 3. the learned Doctor Casaubon thinks the use of the lord's-Lord's-Prayer alluded-to in Scripture viz 1. S. Peter 1 17. This he deduces largely but we covet brevity Thus then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Si cognominatis Patrem Beza ib. signifies if you call upon him as Father or If in praying you call him Father Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that judgeth without respect of persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to every man's works by the Hebrew Idiotisme amounts to the sense of which art in heaven For proof of this he urges Ps vii 6 7. f See also Ps cxv 2 3. for their sakes therefore returne thou on high g Whereupon it immediatly follows The Lord shall judge the people i. e. to Heaven so the sense requires and all the Rabbins agâ—ee fâ—om whence God as-to the apprehension of men is supposed to absent-himself when he doth not execute judgment but suffers the wicked to prevaile The reason of this speech is heaven is properly The Throne of â—od h Ps lxvi 1. Now Thrones among men are chiefly established for and by Justice therefore when God's â—ustice appears not among men they suppose him for a time not to be in his Throâ—e i. e. in Heaven i See Doctor Casaub Vind. of the Lord's-Prayer p. 89 90 91 92 93 4 and lastly the miraculousâ—y-learned G. Cassander hath proved That to Christ's words in the Lord's-supper the Apostles added the use of the Lords ' Prayer a Eucharistia solà Oratione Dominicâ cum gratiarum actione primis temporibus celebrabatur S. Hierom affirms that Christ taught his Apostles to consecrate the Eucharist by the Lords-Prayer l. 3. contra Pelagium c. 5. S. Greg. l. 7. Epist 63. B. Bhenanus in Tert. de Coronâ Mil. Dominica Oratio habetur in omnibus Liturgiis See Mr. Lall's Tryall of the grounds tending to separation c. 2. p. 17 See Doctor Hammond's Copy of some Papers c. p 84. Sicuti quoque tota vetusta Ecclesia id semper extra controversiam habuit viz. Precationem hanc Christi non esse tantùm rectè precandi normam sed insuper quoque rite precandi formam Divines of Leyden in their Synopsis Theologiae disp 36. sect 33. See him in Liturgicis See also the learned Thorndike of Religious Assemblies p. 411. But when he 's pinched with the so-express undeniable words of S. Luke when ye pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Our Father c. he Answers the meaning seems 't is but seems then to be that Christ sent his Disciples to the Direction given before Matth vi Answ Here is a miserable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shift For 1. We have proved that that is not onely a Direction but a Form 2. And in S. Luke's setting the words there is nothing that colours for a reference Do's Mr. P. do's any Author when he sayes vide videsis see look c. repeat the whole of what they have spoken in the place their Reader is remitted unto This is too piteous a device to detain us we pass on therefore To a Fourth Argnment for Liturgies Because it is lawfull to pray in set words found in Scripture He Returns three things 1. That to use the same words in Prayer out of the vehemencie and agonie and that by the Spirit as Christ b It was at three several times and with some interval or distance between each and which deserves a very considerable Remarke it was at his Passion which as all times of affliction was apt to subminister variety of words that our B. Lord went thrice saying the same words and some of the Prophets did at the same time is no ground for forming a Book without any such eminent impulsions of the Spirit But to this we say 1. That this Argument or â—nswer militates equally against all stinted Forms as Liturgies for if we may not frame Prayer-Books without eminent impulsions by the Spirit then no single Prayers though short without them But and if those impulses may be had to the latter why
People know nothing of them before the very not-knowing or not-hearing of it before is the apter to stint yea quench yea utterly deprive of an hearty Amen a In a stinted prayer as the judgment of the people is the freer to say Amen by the foreknowledge and approbation of the prayer so the spirit and affections are at an equal fâ—eedom also as in a suddenly-conceived prayer See Dr. Bernard declaring and assertâ—ng A B. Usher's opinion in this matter p. 312 Of certain Discourses c are such Prayers so to cal'em i. e. Forms to the Auditors he sayes that he 'l yeeld to such a Form viz. an unwritten unheard-of c. Form To which I say But is there such influence or Poâ—er in those accidents or external circumstances writing or not writing heard-of or unheard-of as to make that which is lawfull in it self and essentially to become unlawfull or lawfull respectively onely yea and a breach of the 2d Commandment see his p. 2. 2. I shall not stand to say what is most visible and experimented by every day's practice of the Orthodox that the heart may very well follow the eye in reading what is writ or printed yea better than the invention b See above 3. What he addes about non-imposition as we have spoke somewhat to that already above and what is sai'd but now about non-writing c. is perfectly applicable to it so we farther now annex this That if it be unlawful to impose a Form of Prayer the Substance thereof being perfectly allowable yea and required the rest being but matter of order method words and phrases of speech â—hich are very Circumstances and Accidents it is unlawful also to prescribe place time and order for the celebration of Divine Ordinances which place c. are of the very same nature and equally undetermined by the Word of God For close I observe that these confident al-assuming Dictatours who are so prompt to accuse the Orthodox of humane Devises and Impositions about the matters of Heaven oh what intolerable presumption do they use in Devising and Imposing their groundless dotard Conceits for the Word and mind of â—od What he propounds as a Sixth Objection against the Adversaries of Liturgie I willingly slide-by conceiving it rather to be some Spectre that pâ—esents it self to Mr. P's Phant'sie if any man's Imaginative can be so whether strong or weak and distempered than any Argument produced for Liturgie by any lover and approver thereof The Seventh as he ranges them of our Arguments for Liturgies drawn from Christ's using the same words thrice in Prayer he refers for Answer to the 4. Objection And thither also I am very well content to referre my Reader for his satisfaction To our Eighth fetch 't from Christ's using a Hymne after Supper He Answers Why might not Christ and his Disciples use one of the Psalms of Scripture being in Meâ—re and then in use But I remove this Answer by observing many infirm parts in it as 1. How do's this agree with what he laid down in his Second Answ to our Sixth Objection p. 12 of his Pamphlet which did import or insinuate * that same Words or Forms must be used by the same persons * must be peculiar to them that spake them and * must be uttered at the same time a See his p. 12. Answer 1. None of which were in this Case 2. It is as unlawfull to sing stintedly especially David's Psalmes of which this or these b See above were consisting mostly of interspersions of Prayer as to pray stintedly Wherefore if it were unlawfull for Christ to use stinted Prayer he knows what will follow and if it were not unlawfull he knows the Consequent also but little to the comfort of his beloved Hypothesis 3. He makes the Psalms in Metre more lawfull for use than in Prose or not so metrically composed but the Meeter of Our Psalms is an humane invention damned by Mr. P. What follows 4. He seemes to insinuate mark his reasoning that every thing in use among the Jewes was lawfull if so then besides that this is directly crosse to his anti-Liturgical humour there being many things in point of usage custome and ceremonie used by them and uncommanded of God c See above they are hence concluded lawfull also and so he justifies our Holy daies and Ceremonies even while he impugnes them not to extend his words to the justifiing of corrupt things introduced into the service of God by them in use among them which as Christ might not use so he did not but reproved them 5. â—ut he ha's an help at Maw yet by saying That this Hymne signifies an extempore song as diverse Interpreters saith he make that distinction 'twixt Hymns and Psalms and Spirituall Songs Col. 3 16. â—o which I say 1. That Division is naught where the members divident are coincident as here spirituall Soâ—gs one of the members is with Hymns if as it signifies Songs so it signifie spirituall as sure here it do's 2. I dare not take it upon his word that Interpreters here so distinguish But 3. if they should I 'se shew him an Interpreter that may be allowed to weigh in the ballance against six hundred of them that interprets farre otherwise 't is that glorious man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr. Hammond on Eph. 5. 19. 5. Who saith that the difference of those three d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be fetch 't from the Jewes who have 3. sorts of Cancicles 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amputavit a Concise verse which is here called a Psalm 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise celebration depredicating of any thing 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canticum or Cantio whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Song of Songs and to this answers here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word Spiritual e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Christian added to it is in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like drunken sensual Songs and Ovations in their Bacchanalia c. by which it appeareth that the specifical difference of the former of these from the rest is not for that it was an extemporarie thing 6. But himself places no great affiance in such Interproters and therefore ha's recourse to others who understand no more by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f than praising God which Math. 26. 30. sense he will confirm by such acceptation of the word g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11 12. Answ 1. That there it is not rendred to praise but to sing praise now sing we cannot especially David's Hymns out of which this last place is taken being disposed by Art Metrical and bound to the lawes of versifying extempore 2. It signifies I will compose an Ode or Psalm in thy praise then sing it which sure can't be done ex tempore neither Now these things being so the Apostle commanding this singing whatever
unto death but onely doth not command c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that I say not that he should pray The words amount not to a Negative but rather to a toleration that they might pray if they would c. Dr Hey'yn's Theol. Vett l. 3. c. 5. p. 44â— to pray for them or doth not promise any good successe to the prayeâ—s c. It notes the suspension of the Prayers of the Church or the inefficaciousnesse of them And again we may pray to God for them that he would send some temporal punishment upon such insensate incorrigible sinners as the onely reserve behind to make impression upon them which is the advice of Clemens Alexandrinus Stroâ—atâ—s l. 7. To his Twenty eighth Our praying for a sort of people called Curaâ—es a name and office saies he not known in the Bible distinct from Bâ—shops and Pastors Answ 1. Sir they are a sort of Priests not people 2. For the Name Mr Ball d Against Can p. 142 143. shall tell him that Parsons Vicars Curates c. are but various titles given to the same Ministerie in diverse persons which is Evangelical c. And to contend about the bare name and title of Parson and so of Curate c. is vain and frivolous 2. For the Office by Curates here are not meant stipendiaries e See Rationale on the Commom P. p. 89. as now it is used to signifie but all those whether Parsons or Vicars to whom the Bishop who is chief Pastor under Christ hath committed the cure of souls of some of the flock and so are the Bishop's Curates f And so Curate in Prayer for the Ch Militant is Minister in the Litany 3. For Bishops and Pastors I suppose them two names of the same or much-alike signification Pastor a Apud veteres Pastorum nomen vix in veniri nisi cùm de Episcopis Ioquuntur Bishop Andrews's Resp ad Epist Pet. Molinaei And Binius in not ad Concil excepts against a fragment of the Synod of Rhemes for claiming to undue Antiquitie upon this account Eo quod titulum Pastoris tribuat Parâ—â—ho crosse to the usance of antienter Ages Binius in Conc. To. 3. part 2. p. 978. See Doctor Heylyn's Historie of Episcopacie l. 1. c. 6. n 13. See likewise Dr Hammond's Dispatches Dispatched p. 701 737. in the antient times of the Church signifying appropriately the Bishop 4. To his scoptical Note we say Quin sine Rivali and pray that where any of the H. Tribe have not comported and complied with their titles or names there may be an answerablenesse hereafter 'twixt them and the styles may belong to them ex vero O Lord indue thy Ministers with Righteousnesse To his Twenty ninth Unwarrantable The taking of God's name so many times irreverently in our mouths in saying Lord have mercie upon us Christ have c. Answ 1. It 's false that we use his name in those short but quick and lively petitions irreverently for 1 we use it in his reverend Service and 2 we use them with reverential impressions upon our spirits in the use thereof and 3 if it should chance to be otherwise with some in this latter particular yet first that is none of the Litanies or Churches guilt and secondly if such arguing were good it would take away the use of the lords-Lords-Prayer Creed Bible because in the use or reading of these some deport themselves not so reverentially and awfully as they ought 2. His Texts b Exod 20. 7. Levit 19. 1â— speak primarily against perjurie though perhaps foolish and wanton using of â—ods name though without Oaths is reducible thither and this is the polluting of Gods name in the latter of his quotations Now sure we swear not when we say Lord c. nor foolishly or want only use God's name 3. How oft have the Extemporarians irreverently because idely emptily unseasonably futilously used the august name of God and Christ in their effusions Turpe est Doctori c. to return him his piece of Latine That this return is due shall appear by the words of one that was once a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ring-leader in the Puritan-faction and speaks upon good experience Now saies he what worship or prayers do you use I am ashamed to name the boldnesse and folly of some who scarce able to utter three words orderly will yet take upon them to bable out a tedious long and fluttering Prayer wherein every tenth word shall be the repeating of O Heavenly Father O merciful Father O dear Father O good Lord O merciful God c. and all things so foolishly packed together that their praying seemeth rather to be the pratling of an infant that would tell some great tale but cannot bit of it a See Bishop Banâ—rofâ—'s Serm preached at Paul's Crosse on 1 John 41. p. 55. To his Thirtieth That 1 the Collect for Christ-masse-day is to be read till New-years-day and yet the Collect saith this day to be born What saies he could he be born that day and six daies after excepting the same to Easter-day c. their Collects Answ 1. The first of those daies is the original the rest are all copies or transcripts thereof the feast continuing the rest are the same in Ecclesiastical account though the first be the principal 2. The word Day is here used in the Scripture-notion wherein it signifies not as ordinarily the whole time designed to one and the same purpose though it lasts several natural daies see Examples in Marg. b The time of visitation called a day S. Luke 19. 42 44. The time of life called a day S. Joh. 9. 4. especially directly to our purpose Heb. 3. 13. daily while it is called This day See Rationale p. 268 269. 3. It 's most visibly false that we say which yet he blindly or wilfullie charges us to say this day on Easter and Ascension-daies 4. When he proceeds to except That it 's more than all the learned Clerks in Eng. or Italie can prove that Christ was born either on that or in the month December we say 1 why in Eng or Italie Forsooth he would here insinuate his old Coccysm the calumnie he has expressed in fat and expresse words already more than once that we symbolize with Papists But he may inform himself that Protestants also keep that day not onely Lutherans nor onely they of the Augustane way but even the Helvetians c See the Helverian Confession Artic. 24. and French They observe reverently saies d In a lettes of a French Protestant to a Scotishman of the Covenant Peter du Moulin the Son * the Dayes of Christmasse Easter Ascension Pentecost And when they have Sermons upon week-daies at Charenton on Thorsdaies they will change the day when there is a Holie-day of some note in the Week Where this and other Feasts of Christ are taken away they are wish'd for by sober members of those Churches