Tragical Story as to the Worship of God But though Nature only teacheth the use of such Behaviour in worshipping God as is most expressive of our Reverence towards him and Custom may make some variation of those Expressions yet this Act of Bowing seems so naturally fit to express Reverence and so decent that it hath become Universally 〈◊〉 mary and is never like to be determined by contrary Custom or disparaged by hard Names except amongst such as themselves I know that it is also said that the Act of Parliament forbids the use of any other Ceremonies than what are mentioned in the Rubrick and that this being not mentioned it would be an act of Disobedience to use it To which I answer That the natural Expressions of Worship and Reverence to Almighty God cannot be there meant for then lifting up the Hands and Eyes to Heaven may be thought forbidden as well as this which I think none will affirm But as God himself hath not instituted any thing positively no not in the time of the Law when he was as it were the Temporal Monarch of the Jews about his Natural Worship such as was performed in their Synagogues so our Governours have not thought fit to institute anything in this Case but leave it to be done by every one as his Devotion moves him but certainly they never intended to forbid it as is here suggested It is also said by some that it may make the Service of God seem ludicrous by being done too much and every one hath not discretion to do it as he ought and will be apt to exceed that the Papists are grown to such an extream in this action of Bowing and such Gesticulations about it that their Service is ridiculous to Protestants c. To which I answer As to the Papists I can be no Judge in that matter because I never saw the full Order of their Service but I know that many esteem ill of things they are not used to without just cause the use of Musick and Artificial Singing of Responses and Alternate Readings in Divine Service seem ridiculous to some that have been educated in another Way Besides what the Papists are thought to exceed in is matter of Institution the time and place of their Bowing Crossing c. being directed by their Rubrick as I have read but that which I speak of is a matter of Liberty in which I never saw or heard that there was excess That People left at liberty should be too much in bowing their Heads and Knees in Adoration of him they worship in lifting up their Hands and Eyes to Heaven in expression of their fervent affection in Prayer c. seems to me no way to be feared 'T is like some few especially of the younger sort that are much affected by observing the decency of this in some Ministers that practise it being such as by the holiness of their Life and excellency of their Doctrine have obtained a great reverence with them I say they may seem and I think but seem too zealous in this matter but as the generality are far enough from that fault and more like to be ashamed to do what their Consciences tell them is very decent especially when done by grave Men than to exceed therein so I think the fear of it should deter no Man from recommending a due and decent Performance which is all this Paper aims at But supposing this to be true that Men do or may thus exceed it seems an ill way of arguing That because a thing may be over-done therefore it should not be done at all Some find fault with Extempore Prayers that they are too long and others with ours in the Common Prayer that they are too short Should any Man now say 'T is best then to have no Prayers at all yet 't is aâ— much reason in this case as the other Meâ— will never be of one mind in the measure of these things while they are of different affection the Formal will condemn the Devouâ— of Excess as they do them of Defect buâ— when Reason is consulted all will agree thâ—â— something of this kind is decent and therefore methinks after there hath been among uâ— so long a total omission of this way of expressing Devotion none should blame my Essay tâ— recommend it Though I have said thus much in favour of Bowing which our Church leave to every ones liberty yet I would not be thoughâ— so confident in my Assertions herein as to coâ—demn all that do not hold or practise as I do but I humbly offer this as other things to the consideration of the Wise being willing to reform any thing in my thoughts or actions that I shall be convinced to be amiss And do believe that those Church-men who use not this action have better reason for it than I am aware of or else on farther consideration may do as most Churches in the World and most of their Brethren have given them example I shall farther observe as to this matter of God's Worship That God expects such Worship from us as is sutable to the Revelations he hath made of himself It was cause of his great displeasure against the Gentile World that when they knew him to be God they did not worship him as God when his eternal Power and Godhead though invisible in itself was made evident by the Works of his Creation which they had continually before their eyes whereby they might have learnt to worship him as an infinite incorruptible Spirit yet they would worship him under the Resemblances of Corruptible Things which was a dishonour to the Eternity and Omnipotency of his Divine Nature But now our blessed Saviour hath farther revealed the incomprehensible Deity as subsisting in a Trinity of Persons in the Vnity of its Essence and as manifested in our Flesh in the second Person of that blessed Trinity which revelation of God requires something peculiar in the matter of Divine Worship from us Christians It hath been received as a matter of Faith by the Catholick Church That the Trinity in Unity and the Unity in Trinity is to be worshipped and that our blessed Saviour as God and Man is to be honoured as we honour the Father Now it seems to me that there is such an excellent Order in our Liturgy for the performance of the Worship of God and our blessed Saviour according to these Evangelical Revelations that 't is scarce to be equalled in any other Way especially that which is set up in competition with it And I doubt not all those that will impartially consider the Responses the Te Deum the Gloria Patri which we so frequently use because it is suitable to this Gospel-Worship of which yet some complain there is great defect in our Liturgy as also the Creed the Letany and the Communion-Service and how God in these is honoured as Three Persons and yet but one God and our Saviour invocated and acknowledged as God-man advanced to
that our whole dependance is on his Favour and Blessing And all this and much more is contained in our acknowledging him to be God which we do by bowing down before him in the place of his Publick Worship 2. Since the chief end of our Publick Service is the most explicite worshipping God by acknowledging those things which Deity doth imply It is very meet that we joyn this act of Adoration with our Prayers and Praises in fit places as at the mention of God's glorious Titles and Attributes in the beginnings of the Collects and when we implore his gracious acceptance through the Merits of our blessed Saviour in the conclusion thereof and there are also many places in the Te Deum and in the other Hymns and Psalms where this action is very fit both to express our sence of God's presence our reverence towards him our belief that he sees us and that he hears all we speak to him and also to keep our Devotion in life and strength and to assist it in each other I find in many places of Scripture where the manner of the solemn approaches of the People unto God is described that they did bow their heads and worship in conjunction with their Praises and Prayers And it seems to me that there is such a natural Decency in the thing that all unprejudiced Persons must approve it Sure I am that the devout behaviour of such as I have known to be truly pious Men in this kind hath had a great influence on me and I may think it will have the like on others 3. That it seems to me that the intention of Mind which is required to the speaking in any good Sence and Method in the Extempore way of Prayer is a great hindrance to the due use of such acts of Worship in the Speaker and that the necessary attention to what is spoken and the inward discourse of Reason whether it be fit for us to joyn with the Minister therein is as great hindrance to such Devotion in the Hearers 4. That the brief and comprehensive Prayers into which the general Office of Prayer in our Way is divided seems much better in this respect than if the several matters whereof they consist were composed into one long continued Prayer 5. That it would be very convenient that every one would keep to their own Parish-Church where they might have conveniencies to perform both this and other Expressions of Devotion better than they can in a Crowd into which many throng for lesser benefits than they might have by a devout performance of these Holy Offices This then I conceive according to what I have said before to be the Worship of God When Men knowing and considering that there is one eternal infinite Being of most glorious and tremendous Majesty of incomprehensible Goodness Wisdom and Power and that is present in all places who having made us with such powers and faculties as fit us for his Worship and Service and enriched us with such benefits as give us greatest obligations thereunto doth expect that we perform the same to the greatest advantage of his Glory and Honour I say when we knowing this go unto the place of God's Publick Worship and there do by actions worship God bowing our Heads and Knees before him and also by words declaring our belief of his Being Presence Perfections and wonderful Works and our thankfulness for his infinite Mercies and joy and delight in his Service when we humbly and seriously attend to the solemn reading of his Divine Truth the Histories of his mighty Works to his Promises and Threatnings whereby he hath enforced his Laws to the Prophecies and miraculous Gifts whereby he hath assured us the Doctrine is from himself though by Ministry of Men and such-like things of great concernment to the glory of God as well as our good which we hear out of the Holy Scriptures As also when we make our Supplications and Prayers before him as our supream Lord and Governour and thereby acknowledge his Vniversal Presence and Providence extending to all Times Places and Persons with all their circumstances even in the minutest things and withal over-ruling the greatest And when 〈◊〉 all these we intermix due Acts of Adoration as continually intent on the consideration of God's Presence and waiting for occasions in the Offices of Praise Hearing and Prayers to adore his Divine Majesty internally and externally and to express our devout affections by such actions as bowing and lifting up our eyes and hands to Heaven c. and also kneeling and standing as it is most fitly ordered by the Church And when every one at the conclusion of the Service using some short Ejaculation to beg God's pardon for what Defects we have been guilty of and his acceptance of our sincere desire to honour him humbly bowing before him at our leaving the Church this I conceive hath very much Conformity to what all Men that consider their natural apprehensions of things will judge most like to that which is the plain sence of Worshipping God 'T is some wonder to me that many who seem to have a great Zeal for the Worship of God and make every thing they do about Religion a part thereof as the Church-Covenant which they add to that of Baptism and the Suffrage of the People in the matter of the Ordination of Ministers c. should be so inobservant of that Worship which Heathens have known by the Light of Nature to be due to God and which all that ever worshipped a God true or false have used Certainly the Law of Nature is God's most pâ—â—mitive Law and cannot be altered while things remain the same and all Divine Institutions in the matter of Worship do but supply the Defects of that Law and were Modes of Worship added for special reasons to that which Nature taught but no way exclusive thereof or contrary thereunto and the Sacraments of the New Testament are instituted on the same account Besides I have observed in the Writings of the Non-conformists an acknowledgment of the Duty of Natural Worship and of the use of such Natural Actions whereof it consists but always this of Bowing which is the chief is left out of the Catalogue and some hard Names such as Cringing Gesticulation c. put upon it to disgrace it of which I never could find any reason but their enmity to our Church and their disuse of it in their own Way 'T is true in one I find this That Custom doth limit and determine Nature's Laws upon which account Prostration and wearing Sack-cloth and rending Garments are now disused And Bowing since it is still left out seems to be put among the number of those Natural Actions determined by Custom But what Custom is this Surely not the Custom of the Community of Mankind nor of the Church of Christ but of some that have almost banished all other Expressions of Devotion but such which may be as proper to the hearing any
that to the most dull and unlearned oâ— Mankind especially if they do but know that we meet together to worship God as observed before 5. That because it may not be possibly for them to mistake the meaning of ouâ— Bowing that action which is the chieâ— cause of offence our Custom is when wâ— bow down especially when it is without words accompanying it and worship to do it towards the place where the Holâ— Table is Now every Man that will buâ— enter into any consideration of this matter must necessarily perceive that in such circumstance if that action be done at all in the place of Publick Worship it cannot be fitly done any other way For Quires where it is most customary especially those I have seen have one entrance at the end against the Communion-Table and two others on the sides over against each other Now if a Man at his entrance at the former should think it better to face quite about and bow towards the Door he camâ— in at than to bow right-forward toward the Table I believe he would make himself ridiculous to all the People because â—â— it could not signifie Worship vt his approaâ—â— to God And so it would be on the samâ—â— account if he prefer bowing towards the People sitting on either side Again if two making their entrance at the Doors on either side should chuse to bow strait before them rather than to turn towards the Altar none can think it would look like an act of Divine Worship but it would seem like their passing a Complement to each other And if it should be done the other way there would be a greater likeness of civil respect to the Company than of Religious Worship And something of like nature would be found in bowing in any way whatever but that in use and that however the entrance into or scituation of Quires be or of any other places of Worship should be So that the only matters to be disputed are whether it be lawful and fit when we first come into the place purposely appointed and presently to be used for the most solemn Exercises of Divine Worship I say whether it be lawful for us then and there to make publick acknowledgment that we are sensible we are come to appear in the special presence of God and that to give him the utmost Worship and Honour we are able 2dly Whether we do not make a fit expression of this by humbly bowing ourselves before him at our coming into the Church s 3dly Whether it be not best that all do 〈◊〉 one way since all come thither to the samâ— end And finally Whether not all thaâ— way where there is something in the veâ—â— place that may help to mind us of Godâ— condescention to be so graciously presenâ— but where is nothing that may so much 〈◊〉 seem to be the Object of our Respect signified thereby but God's invisible presencâ— onely And these are things that seeâ— to me to need no Disputation as I said 〈◊〉 first I know 't is easie to multiply words 〈◊〉 this Subject but my intended Brevity permits no more Therefore I return to what I first began withal to remember those 〈◊〉 write to That it is their Duty so to maâ— age all their secular concerns and world 〈◊〉 business that they may never be habitualy unprepar'd for these sacred Offices 〈◊〉 all are that live a carnal and unrighteoâ—â— life and that they ought at the timâ— when they are presently to approach thâ— special presence of that Almighty GOâ— whose Name is great and dreadful anâ— who will be sanctified by all those thâ—â— approach unto Him in the acts of his solemn Worship I say then especially theâ— ought actually to prepare themselves by 〈◊〉 voluntary composure of their Minds anâ— also by the most serious consideration of the glorious Greatness and aimable Goodness of that God they are going to Worship and of his special Presence in Holy Assemblies and by such Consideration and Prayer stirring up in themselves an earnest desire to express their own and excite the Devotion of others to the Honour of Almighty God and our Blessed Saviour Jesus Christ And I shall add this That as they go into the Church it will be very profitable to think on such sentences of Scriptures as these following Oh how dreadful is this place this is no other but the house of God this is the gate of heaven Lord I have loved the habitation of thy house the place where thine honour dwelleth Oh how amiable are thy tabernacles O Lord of hosts my soul hath a desire and longing to enter into the courts of the Lord my heart and my flesh thirsteth for the living God I will go unto thy house in the multitude of thy mercies in thy fear will I worship towards thy holy temple Blessed are they that dwell in thy house they shall be always praising thee My soul shall be satisfyed as with marrow and fatness whilst my mouth praiseth with joyful lips One day in thy courts is better than a thousand I had rather be a door-keeper in the house of God than to dwell in the tents of wickedness Such Meditations will dispose us to that Reverence and holy Joy in God as is meet to accompany us in the performance of this Service which holy affections as we express by humbly bowing at our first coming into the Church so by falling on our knees at the place oâ— our station secretly to implore God's acceptance of and assistance in the service wâ— are to perform to him And this they are taught by the best oâ— Preachers in his Ecclesiast Chap. 5. v. 〈◊〉 Keep thy foot when thou goest to the house oâ— God and be more ready to hear than to offeâ— the sacrifice of fools Which place I the rather mention because I have heard it perverted to a contrary sence against this very thing as if Men ought hastily to run into the Church and immediately fix themselves to attend to the Prayer or Sermonâ— and if we thus fall on our Knees to worship and to beg God's gracious acceptance oâ— our Service and his assistance to perform iâ— as we ought this they think is but the Sacrifice of Fools In answer to which I observe that these things must be inferreâ— from the words that they may serve tâ— condemn our practice 1. That the only or chief part of Godâ— Worship was in Solomon's time as it 〈◊〉 with them Hearing of Sermons when indeed we have scarce any notice that in the Temple the House of God in the highest sence there was any Sermons at all 2. That this Custom which they condemn was more antient than these Proverbs as it must be if this was intended to reprove it which it may be they would grant a mistake as being too much for its credit if the whole strength of their Plea from the Text consisted not therein 3. That this was the only or chief thing to which the name of
never so Divine except he designs by such thinking so to do Students of several sorts are ingaged to think of such things as would serve to this and other excellent Ends but without any Effect The Reason is because their Minds by being so intently fixed on the love of Carnal Pleasures do not discern even the things they look full upon nor understand those very things they teach to others and altho ' they are constrained to think how they may talk or write of such things yet they are with-held by these Sensual Affections from considering the Concern which themselves have therein There is no way therefore by meditating to attain Devotion or any Vertue but by crucifying the Flesh with all its Affections and Lusts and awakening our dead and drouzy Souls to design and endeavour to live that Life for which they were made and in which alone they can be made happy And to this our Blessed Saviour hath given us such Assistance by the Grace of the Gospel that no Man that will take hold of it can complain of infirmity for altho' we never so much feel the weight of earthly things which press down the Soul as when we strive to ascend to God in the Exercises of Devotion yet if we fix our Minds on him who was God manifested in the Flesh shewing us how little these things are how great soever they seem how little to be desired or feared tho' seemingly dreadful or pleasant by his refusing all the Glories we so eagerly prosecute and accepting the Sufferings we so fear and fly and would contemplate the Heavenly Joys which he offereth us on condition we will receive his Spirit and lead our Lives after the Pattern he hath set us I say if we would thus look unto Jesus the Author and Finisher of our Faith we should soon find ourselves able to lay aside these Weights how easily soever they beset us and to ascend to him in Holy and Devout Affections while we are imployed in these Sacred Offices But it is not so much the want of Ability as of Intention that is cause of the Decay of Devotion as I said before and therefore to awaken that I would represent the Excellency of this Heavenly Affection Devotion it is a most Divine Spirit in Man his greatest Exaltation above Beasts and his nearest Approach to Angels 't is as Herbert saith of the Sabbath the Fruit of this World and the Blossom of the next the highest enjoyment which we are capable of here and the fore-taste of what we shall most fully enjoy hereafter It transforms the Soul into a Seraphim burning with the Fervours of Divine Love carrying it to Heaven as Elias in a Fiery Charriot to take its place in the Choir of Angels and joyn in their Halalujahs and Adorations of him that sits on the Throne and of the Lamb that is at his Right Hand But yet it carries us not above any of the Concerns wherein we may be useful to Men but descends to the Consideration of all their Wants and Necessities Sorrows and Miseries taking them into its Breast and presenting them before God with earnest request for comfort and relief in them all yea it begets in Men such a Divine Charity as reacheth to the uttermost of what may be done for the Well-fare and Happiness of their Neighbours For while we Adore God who is the Supream Benefactor and our Saviour God-Man the Example of Self-denial and Meekness Vertues that Cure our Hurtful Lusts and such a lover of Men as to prosecute their Salvation and Felicity with the shedding of his most Precious Blood I say while this is the Object of our Adoration as it is in these Exercises of Devotion how can it be otherwiise but that it must beget in us a Life and Temper most pleasant and profitable to Mankind And indeed I have observed that this Heavenly Flame of True Devotion is like that which descended on Elias's Altar it licks up all our opposite Interests as that did the Water and makes both ourselves and all we have a Sacrifice to the Honour of God and Good of Mankind None therefore that considers the Excellency of Devotion but would set himself with great attention of Mind to the Consideration of such Things as may render him a Devout Man The Things that are of this Nature are principally such as relate to God to Ourselves or to Others we are to Pray for We should think upon God That he is worthy all our Adorations and Praises for his Glorious and Infinite Perfections his Wonderful Works and for his Innumerable Blessings and Mercies That he and he only heareth Prayers and is nigh to all that call upon him and is pleased when Invocated for the things he is willing to give us That he alone Orders and Disposeth all the Affairs of this World according to his Soveraign Will and Pleasure Restrains or Inlarges the Powers of Nature Stops or Diverts the Course of it Over-rules Second Causes Prospers or Disappoints Human Undertakings Gives and Takes away Lifts up and Casts down even how and whom he pleaseth We should think of our Dependance on him That we Live Move and have our Being in him and cannot Subsist a moment without him that we are subject to innumerable Casualties which may destroy the strongest Body and healthfullest Constitution and to such Vexations as will four the sweetest Temper and to such Amazement as will shake the most fixed and composed Mind which he only can prevent from befalling us as being under his Divine Government and can by his immediate Influxes Comfort us when they do so We should think how many things we want what woful things we are in danger of of our manifold Temptations by allurements of sensual Objects and suggestions of evil Spirits of the weakness of our Graces and insufficiency of all things in Heaven or Earth besides God for our Supply and Succour And if we would think seriously of these things we should find great help to Devotion in Prayers thereby we shall find how much we are concerned to reconcile ourselves to God by humble and penitent Confessions to seek his Grace and Favour by Fervent Supplications to pray for the Aid of his Spirit to help our Infirmity and to assist our Victory over our Spiritual Enemies and to give him thanks that we have not fallen into greater Sins and Miseries to attend to his Holy Word that thereby we may receive Grace from him to learn to please him and oblige his care and kindness for us and these things will beget and excite Devout Affections in us It will be profitable also to this End to think of our Obligation to our Christian Brethren and of the Particular Regards we ought to have towards all Sorts and Degrees among them For we Pray as Members of the Catholick Church and must have a Concern for all Christians as Fellow-Members of one Spiritual Incorporation But particularly we should often think what Affection we