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
and if in every thing both in Worship and common Life as Cartwright extends and pretends c. we must excluding the law of Nature prudential Discourse common Discretion or Judgement expect Commands of Scripture as it is an Impossible so the belief of the Whim or Resuerie is attended with sad consequences a See Hooker l. 2. p. 79. 80. His 5 Reasons for this his Answ are all superseded by what I have said in Answ to Reas 26. That so rife in the mouths of our Adversaries by Misnomer called Protestants fetcht from the Command to make all things according to the pattern in the Mount b Exod. 25. 40. c is wholly thereby evertuated as also that 2. from the House's c Ezek 43. 10 c. being under so punctual prescription 3. that derived from the Prophets directing of obedience to the Word of God in all things 4. the Baptist's Christ's S. Paul's holding the same course that the Prophets abovesaid did To these and whatever else can be urged in this kind we say in the words of Mr Hooker d L. 1. p. 45. Sect. 15. l. 2 p. 62. p. 79. To urge any thing upon the Church requiring that religious assent of Christian belief wherewith the words of the holy Prophets are received to urge any thing as part of that supernatural and celestially-received truth which God hath taught and not to shew it in Scripture this is evermore to be thought unlawful impious execrable Again The testimonies of God are true the testimonies of God are perfect the testimonies of God are all-sufficient unto that end for which they are given Therefore accordingly we do receive them we do not think that in them God hath omitted any thing needful for his purpose and left his intent to be accomplished by our devisings What the Scripture purposeth that in all points it doth perform But then we say also as to this case and in the same excellent mans words Matters of faith and in general matters necessarie to salvation are of a different nature from ceremonies order c. that the one are necessarie to be expresly contained in the Word of God or else manifestly collected out of the same the other not so that it is necessarie not to receive the one unlesse there be something in Scripture for them the other free if nothing against them be alledged all which see irrefragably made good throughout his third Book To his 2. Answ to the Argument of his own propounding for Liturgies which is a burdening such latitude or liberty as is expressed in the Argument in things pertaining to God with ugly consequenir or sequels as if thence would be established the five new ments of the Papists Organs c. nay the Pope himself Answ 1. Upon supposition of the truth of this Exception that Incommodum non solvit argumentum 2. That some of those things instanced are denyed indirectly or consequentially in Scripture For the first the five new Sacraments taking Sacrament for an immediate Ordinance or Institution of Christs generally necessarie to salvation in regard Christ is recorded in H. Scripture to have instituted or ordained but two such the introducing more such is indirectly forbidden In such high matters we acknowledge that of Tertullian a De Monogamiâ l. 2. The Scripture denieth what it noteth not b Non credius quiâ— nonm legimus S. Hieron adv Helvidiuâ— De nonscrip is non est fides For his second instance Organs we hold them perfectly lawful and fairely useful neither are they to be defamed as Jewish for it must be proved that every thing Jewish not typical or praesignificative of Christ nor held with an opinion of necessarie to justification c See below is unlawful under the Gospel I will not stand to demand their reason d See Hooker l. 5. Sect. 38. p. 259. Peter Martyr saies that in Musick rightly order'd tria bonorum genera concurrunt honestum utile jucundum In Judic XV. why instrumental Musick as a legal Ceremonie is more abrogated on abrogation of the Ceremonial Law than vocal melodie which latter also as would be noted on the By and voice in generall is as well external and bodily worship as Gesture and equally that is not at all derogates from the worship of the Father in Spirit and Truth e See this observed by the â—earned Mede Diatribe on S. Joh. 4. 23. p. 200. For his third instance the Pope if he be taken for the Vniversal Monarch of the Church having Jurisdiction in and over all the World according to his unlimitted pretensions we say he is by consequence forbidden in the Word of God which plainly declares an equalitie of power in all other Apostles to S. Peter as appears S. John 20. 21. and S. Matth. 28. 19. and 18. 18. But if the Pope be taken as confined in and by a Patriarchal power and if he pretend onely to priority of place and dignitie the best f See Dr Hammond of S hisme p 86 87. and his three Defences â—hereof men do not stick to yeild it to the Roman Bishop and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g S. Math 10. 2. The first Simon is acknowledged to give it him 3. What he talks here of the Bishops-their Innovations and Superstitions the calumniatorie Cry of the spiteful Enemies of that H. Order here in England to that it is said 1. that they were not Innovations but Renovations of what slacknesse of Governours a heady Faction together with a profane People had brought into dis-use 2. and if there were any thing so innovated really it was allowed by Lawh to the King and his Metropolitan so to do And for Superstitions though h See Act 1. Eliz. c 2. for the Vniformity of C. P. pâ—efiâ—â— to the Boâ—k p. lâ—sâ— See also Dâ— Heylin 's Coal from the Altar p. 59 60 61 62. superstitious people for there a See Dr Hammonds Tract of superstition p. 64. § 56. Superstitionem non tantùm commitâ—i actuâ—â—debito hoc est à Deo non mandato sed omissione actus liciti cûm ab eo per conscientiam abstines Unde non tantum superstitiosus est qui precibus mediâ nocte in Templo Jacobi Compostellani peâ—actis plus tâ—â—buit quam habitis alibi sed qui carne suillâ abstinet Georgii Ritschelii Dissertatio de Ceremoniis Eccl Angl. p. 81. Peccat qui damnat quasi peccata quae nulla sunt S. Aug de lib. arb l. 3. c. 15. is a negative superstition as well as a positive importunely and impotently charged this on the Fathers and Sons of this Church yet the Church or its Canons say what they will is not truly chargeable nor any of her constant true Sons therewith 'T were well if profanenesse so much worse than superstition were not most deservedly chargeable on the Clergie if they 'l brook the title and it brook them and People of the anti-Episcopal
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