Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	know_v	spirit_n	worship_v	6,337	5	9.5072	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30879	Leitourgia theiotera ergia, or, Liturgie a most divine service in answer to a late pamphlet stiled, Common-prayer-book no divine service : wherein that authors XXVII reasons against liturgies are wholly and clean taken away, his LXIX objections against our most venerable service-book are fully satisfied : as also his XII arguments against bishops are clearly answered ... so that this tract may well passe for a replie to the most of the great and little exceptions any where made to our liturgie and politie ... / by John Barbon ...	Barbon, John.	1662 (1662)	Wing B703; ESTC R37060	239,616	210

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 La● Wom Beaten ●y●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 a● 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 ●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. ●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 As●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 ●● 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 s●nt of God placed the worship of God in naked rites without the betterance or am●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 re●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 servū ab hero fuisse jussum adesse domi horâ diei sextá serv●m v. d●mi adesse etiā 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 prejudic●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 Ba●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 Ob●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