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
have such impertinent irrational exceptions and pleadings set on foot and exhibited against the English Establishment from the Disciplinarians and the Anabaptists their Off-spring The talk about adding to the Word of God by Ceremonies and here by a described prescribed Liturgie would cease if men knew or would suffer themselves to consider what 't is to adde to the Word of God and what the places forbidding it do signifie two c Deut. 4. 2. and 12. 32. the Pamphlet has quite beside his purpose To diminish from the Word of God saies H. Grotius is not to do what is commanded to adde to it to do otherwise than is commanded referring to Deut. 12. 42. d. And reason gives that as they sense these Texts 't is unlawful to adde to the Politick Laws of Moses to hang a thief c. adding to the Civil and Cerimonial Law as well as to the Moral being thereby interdicted d Hoc dictum neque traditionibus scriptum interpretantibus neque praeceptis humanis legem sepientibus repugnat Id. in loc The LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall keep the Latine custodite keep and the Syriac sed observate but keep the commandements by that opposition shewing that to be the meaning of not adding or diminishing viz. paying an obedience to Gods commands Dr Hammond against Mr Cawdrey p. 16 In the next step he springs an Objection for us and against himself viz. That the Modes and Circumstances of Worship are left to the determination of men but for an Answer refers And we also for the confirmation of the Objection by him so called and invalidating his Answer will remit the Reader to the same time and place and there not fail to meet and be meet with him His third Reason is Because this teaches a vain Worship like the traditions of the Elders referring to and citing S. Matth. 15. 9 10. Mark 7. 7 8. But to these places we have spoken already and said what utterly and for ever renders them uselesse to him and his co-pretenders I now adde that not in our Liturgie no nor in our Ceremonies the most cavilled part of it is there any thing that falls under the censure of Christ contained in those prohibitive characters The Jews in the places cited censured pretended a tradition which was an invention of their own to be a law of Gods enacting a Fingamus servuÌ„ ab hero fuisse jussum adesse domi horâ diei sextá servâ—m v. dâ—mi adesse etiaÌ„ primâ quod non fuit ab hero prohibitum Num hoc nomine in culpâ est servus g. addendo verbis heri Minimê sane Ni forte dixerit cogitaveritve haec verba herum locutum fuisse mandâsseque domi utraque vice esse Applicatio haut difficilis est ceremoniis nostris Cruci in Bapt. c. and set it up against the known Law of God the saying Corban to the voiding of the command of relieving Parents This and nothing else save what shall bear some analogie with this is the crime there noted by teaching for Doctrines c. Now this is no way chargeable here on those that acknowledge as we do that Liturgies for the mode of Composure and so Ceremonies in themselves are an Ecclesiastical constitution and do not so much as pretend them to be prescribed by Christ nor by them seek to supplant any thing that is appointed by him but use them in perfect subordination to and compliance with all other Moral or Christian Laws or Institutions b See the Eminent Doctors Practical Catechism l. 2. §. 12. p. 235. Certainly those that talk or argue thus peremptorily against Liturgies c. are more or rather alone among Protestants guilty of the importance of those words teaching for doctrines c. in affirming that the non-use of Liturgies or utter abolition of them under the highest crimikations is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pleasure that is the command or will of God and the avouching that of their own groundlesse dislikes peevish prejudicâ—es and phanatical prepossessions the humours wills or commands of men righ is the same crime as to put the Kings Broad-Seal to a Deed of my own or His stamp or impression on that which is not His coyn which as it is crimen Majestatis high Treason against the Great King of Heaven and Earth so who is now guilty of it Mr P. and his Antecessors in these irrational pretensions the unquiet Disciplinarians or we that adhere to the orderly English Reformation I leave to their consciences to ruminate and the judging Reader to determine I was willing to insist the longer on this matter because in my experience it drums most in the Vulgar peoples heads and is inculcated even to hoarsenesse by the Disciplinarian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet here shall follow what the most judicious and incomparable H. Grotius hath on this head in his Vote for the Churches Peace a In the Translation of that Piece by the very worthy and ingenious Mr Clement Baâ—ksdale which alone I have now by me in the Art of Wil-Worship and the Commandements of men Paul in the II. c. Coloss X. 23. condems not all will-worship for so he had also condemned Abel 's sacrifice because it came not from divine command but from humane institution as the Ancients think but this is it the Apostle blames that those voluntary worships were prefer'd before the worship of Christ commanded by God and for a thing left to liberty that which was most necessary was neglected The commandments of men wherewith God is worshipt in vain both in Isaiah and Matthew are the Doctrines of men contrarie to the Divine Law such as those of the false Prophets in Isaiah 's time teaching that God might be pacified with sacrifices or other rites without amendment of life to which errour the Jews are much enclined even to this day Such also is that Doctrine of the Pharisees that he is not bound to feed his parents who had said Whatever may come from me to my parents be it now dedicated and vowed to the Temple The teachers of such things although they honour God with their lips have their heart far from him He next frames an Obâ—ection to his arguing out of the afore-cited places of Holy Text Mat. 15. c. Which is But the Jewish Elders rejected the commandements of God c. This as it is truly said or replied so when he brings our Liturgic Services under that charge he loudly affronts truth For those that worship God by a Liturgie may and do worship God in spirit and truth and 't is intolerable boldnesse as well as perfect falsity to think and say that neither Jewish nor Christian Church when they used Liturgies as we shall shew they did did any of them worship God in spirit and truth Nay farther 't is one of his own own I call him because by himself cited Authors the
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