meekness or not which is rather desirable than discernable in his Book The Author cometh more closs to his Work Page 3 and there placeth two sound Positions first in these words That it belongeth only to God to give Rules how he will be worshipped The 2d That the Holy Scriptures contain the Revelations of God's will concerning his Worship Ans I can desire no more of the Author but that the Superstructure be fitted to these Foundations they are so sure that God willing I shall stand by them to the end of this Discourse But if he who asserteth them be found going off or building Hay or Stuble upon them let him not take it ill if I help his memory as occasion offereth 3ly His Inference from these two viz. That from these two we may reasonably infer that it concerns us to keep as close as we can to those directions which God hath afforded us in his word without adding to omiting or altering any thing he hath there laid down for since God hath vouchafed us a certain direction for his worship in the holy Scriptures It 's to be supposed that all wayes of worship are displeasing to him that are not either expresly contained or warranted by Examples of holy men mentioned therein Ans This also is found provided alwayes that what is said of the examples of holy-men be duely cautioned for all the examples of holy-men mentioned in Scripture are not obligatory Some of them being â—ad even in the matters of God as Peter's dissembling for fear of the Jews here was a hurteful example of an holy man for Barnabas was carried away with this dissimulation Some of them affected Preheminency disputing who should be greatest these are no warrands for us to do the like seeing we are to follow them but as they were followers of Christ again some of their practices were by extraordinary gifts wherein they are above our Imitation Some of them were by special direction hic nunc for avoiding offence as Paul's circumcising Timothy such was his purifying of himself in the Temple according to the Ceremonial law these practices were not patterns for other holymen tho' contemporary with themselves nor do the practices of any men oblidge others without either some antecedent or concomitant evidence that it 's the revealed will of God such practices should be followed otherways men should be Idols to us making them Fathers of our Religion in which respect we are to call no man Father Page 3d. The Author distinguisheth worship into either inward or outward Ans The subject in hand requireth more distinctions of worship as into civil and Religious for many worshiped Christ on earth with civil worship only as a great Prophet and fame in the world intending no Divine Adoration next Ceremonial worship should have also been distinguished from Evangelical for by Levitical worship Sacrifices the observation of feasts divers washings were required which by the coming of Christ are abrogated these being carnal Ordinances and some better things provided for us our Saviour principally requiring such worship as is in Spirit and Truth not excluding external Adoration as it 's required Page 4. We have a Description of inward and outward Worship The inward Worship of God consists in the inward Homage and Subjection of our minds to him the outward consisteth of such acts and duties as serve to express this inward subjection of our Souls or that promote increase or contribute towards it Ans I pass the Description of the inward but the Description of the outward Worship is unsound and of dangerous consequence and had been easily helped if the Author had said it consisteth of such Acts and Duties as God hath appointed for his Worship but according to his Assertion there is an open Gap made for all the Humane Inventions that the fertile imagination of man can devise providing he but think they will serve to promote or contribute to inward Homage thus the Papists have brought in most of all their Idolatry and Superstitions and others may do the like if they but apprehend what they do may promote inward Worship Here my Author goeth off his Foundation that the Scriptures contain the Revelations of God's Will how He will be Worshipped and if I were of the Author's Judgment declared by this Description I would never have put Pen to Paper against the Inventions of Men in the Worship of God for it 's vain to open a wide Door for them and then forbid men to come in Page 4. We must remember that it 's in these outward Acts that we are more immediatly concerned as publick Worshippers Ans I do not take the Authors meaning to be so bad as his words in what is here asserted supposing the sense of his Words to be that men disputing of Worship they are more immediatly concerned in outward Worship than inward for certainly as acting Worship we are most concerned in the inward Adoration of the Soul as Christ hath taught that the Father seeketh such to worship as worship him in Spirit and Truth The last thing in the Introduction is the Distribution of Worship into its parts Praises Prayers Hearing Bodily Worship and Celebration of the Holy Sacrament of the Body and Blood of CHRIST Ans This Enumeration is not sufficient for why the Sacrament of Baptism is omitted no reason is given but the Author intending to Treat on no other Heads but such as he hath named I shall pass it though other substantial parts of Worship are also left out CHAP. I. Of Praises PAge 6. The Author doth forthwith fall upon the offering up of Praises to God by the use of Psalms and for its Authority quoteth 2 Chron. 29. 30. Hezekiah the King and the Princes commanded the Levites to sing praises to the Lord with the words of David and Asaph and they sang with gladness and Ephes 5. 19. and Col. 3. 16. Ans To all this we agree knowing it our duty to praise God by singing the Psalms of David But Page 7. Though the Scriptures recommend to us singing of Psalms yet in some cases they allow us to say them Ans 1. Who doubteth but we may Read or Say Psalms either in publick or privat But 2ly This saying Psalms is not to turn out singing of Psalms which is the ordinance of God I often read of singing but no where in Scripture of saying Psalms what induceth the Author to make so great a trouble to himself and his Reader I understand not only I know Papists have a way of Singing and muttering Psalms and Songs in their Worship But I find our Author resolved to prosecute this Saying instead of Singing for Page 8. 'T is certain the Word of God recommends to us Psalms and Hyms in prose c. and as to the Hebrew Psalms it's evident they are Poetical but the Poetry of them consists rather in the stile and manner of expression than in any certain measures or Verses And afterward we cannot find that
before Ans The Author 's terming of bodily bowing as the most proper worship is contrary to the Doctrine of Christ Joh. 4. 23. But the hour cometh and now is when the true worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him Here Christ preferreth worship in Spirit and Truth to all other worship Name and thing as the most proper and principal worship without which bodily worship is often performed And that bowing of the body doth naturally signifie the submission of the mind besides what is said let the Reader observe Mark 15 19. And they smote him on the Head with a reed and did spit upon him and bowing their knees worshiped Him Here was bodily worshiping but no submission of mind how then doth bowing of the head naturally signifie it these profane Souldiers were smiting and spitting on Christ and yet bowing their knees to him natural signes are not fallacious but this is Ibid. In the Old Testament the words rendered worship signifies properly and Originaly to bow down or prostrate the body Ans What then do we deny bodily Adoration doth the Author consider that he disputeth against no opponent it all this be Lybelled against dissenters 2ly The Author sayeth again and again that bowing of the head is properly worshiping If these Original words signifying bowing of the head do alwayes signifie worship then let him resolve me of the reason why we have so often bowing of the head expressed by one word in the Original and worshiping by another word in the same place if this bowing be properly worship why is it said they bowed and worshiped for according to the Author in all these places it must be thus they worshiped and they worshiped for instance Gen. 24. 26. And the man bowed down his head and worshiped the Lord there is one word here for bowing and another sor worshiping in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adore So Psal 95. 5. There is one word for bowing and another for Adoring and Gen. 24. 52. quoted by the Author where there is but one word yet it s that which commonly signifieth Adoration incurvare adorandi causa Buxtorf and it 's express in the Text it was to the Lord the object specifying the Act for otherwise a man may bow the head intending no manner of worship to any object therefore bowing the head of it self cannot immediatly and naturally signifie worship or submission of the Soul as is asserted by the Author Page 111. so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a bodily action which is translated worship Ans Yet our Saviour himself Transferreth this word to signifie Spiritual worship Joh. 4. 23. which may be performed without any bodily Action SECT 2. FIrst then when we come into the publick Assemblies we believe our selves to come into Christ's presence because he hath promised Matth. 18. 20. Where two or three are gathered together in my Name there am I in the midst of them And therefore in obedience to the Commands of God in Scripture it 's our custom to lift up our hearts to him in prayer and bow our bodies before him Ans Here the ground of the Quarrel that we bow not when we enter the Church yielding some religious sign of Reverence or rather that we do not religiously bow to the Church as shall be made appear the foundation that he layeth for this invention is Matth. 18. 21. Christs promised presence let us therefore consider the Text wherein first we have the promise it self I will be in the midst of them that is to protect favour and assist them without any extraordinary appearing of his Glory which is not here promised thus he may so appear also if he will and when he will and after what manner he will 2. This Promise is made to such as are gathered in his name that is at his command for his service and worship with dependence upon him 3. They must be gathered the promise is not to the place but to the assembly 4. The promise is made to the very fewest that can meet together on the foresaid account Observe That external Adoration is due two ways 1. When we approach God in immediat acts of Worship as Prayer and Praises 2. When it pleaseth God in an extraordinary manner to appear in his Glory the due season then for external signs of inward homage and reverence is when we perform these immediat acts of Worship in our Assemblies or if God shall please to give glorious signs of his extraordinary presence as he did to Moses when the Bush was burning but not consumed or as the Lord appeared after Solomon had made an end of Praying when the fire came down from Heaven and the Glory of the Lord filled the house then all the Children of Israel beholding the fire and glory of the Lord bowed themselves and worshipped whensoever the Lord doth thus appear external adoration is due But it cannot be said that the Lords ordinary presence with his people requireth this bodily reverence for there is a peculiar presence of Christ promised to the Ministers of the Gospel who bear his Commission Lo I am with you to the end of the world yet this doth not oblige them always ad semper to external acts of adoration otherways they should be alwayes in these acts he being always with them So there is a peculiar promise that Christ will make his abode with Believers Joh. 14. 23. And we will make our abode with him this is also a peculiar promise of his presence for it s appropriated unto sound believers who love him and keep his words yet this doth not oblige unto a constant bodily worship Observe also That this promise is made to the Assembly gathered together but not to the place where they assemble How is it then that religious reverence is payed to the House Church or Fabrick before the assembly be gathered for if there were but one in the Church he who cometh in must perform some religious external reverence yea if there be none in the House he who cometh first in must do the like otherwise he is a Transgressour and guilty of profane contempt yea if a man enter that House upon any other occasion when no publick Worship is to be performed yet he must do the like which doth undenyably prove that it s not Christs presence but the house that 's honoured with this religious reverence which will yet further appear if it be considered that if a few persons meet together to ask any thing of God and for his Worship the promised presence of Christ is there no less than in the publick Church yet religious reverence is not testified by any external sign in that privat place as in the other therefore this religious honour is not rendered to Christ as present in the assemblies of his people but to the Altar or Fabrick of the
did eat or not for they are the words of the Holy Ghost 2ly Nor is it to be conceived that they continued eating while he was blessing this would been altogether unaccountable 3ly Tho' not eating yet they continued sitting in a Table posture for we must not add to the Text and say they arose 4ly How much time interveen'd between his taking the bread and blessing who can tell the ensuing Action being so solemn no doubt Christ would take care to have his disciples minds in some due composure for it 5ly That which the Author cannot digest is that the Apostles should be sitting when Christ was blessing but there is no cause why this should be so surprizing if some other of our Saviours ptactices be duely pondered as Mat. 14. 19. when there is a great miracle to be wrought Christ commandeth the multitude to sit down and then blesseth and he commanded the multitude to sit down on the grass and took the five loaves and the two fishes and looking up to Heaven he blessed and brake and this not once but again Mat. 15. 35. And he Commanded the multitude to sit down on the ground and he took the seven loaves and the fishes and gave thanks and brake c. In both these scriptures there is most solemn worship and yet the people commanded to sit down it were worse than trifling to say they might rise again when Christ gave thanks seing he commanded them to sit down therefore the Author's anxitie for this is groundless and no use for such shifts as in probabilitie it was done in a thanksgiving and praying posture And as in the next Page 126. And so he might rise to bless and distribute the Holy Sacrament These may be 's are not convincing but the plain words of so many Texts for sitting are most cogent and irrefragable Page 126. Lastly we find the Apostle severly reproving the Corinthians for their irreverence in receiving this Sacrament c. Ans They are severly reproved it's granted but not for sitting at the Lords Supper and except the reproofs reach this the Author can find no argument from that Scripture what a torment is it to be managing a bad cause I need not say a man hath need of clear eyes that can see an argument in that Scripture but he must put out his own eyes and implicitly believe Dictates in place of arguments And what Reader will not be surprized at the reading of his following discourse wherewith he concluds this Section Upon the whole I think we do nothing in this or any other sacred action as to bodily Worship but what is warranded and grounded on the holy Scriptures and particularly as to what we do at the holy Sacrament of the Lords Supper Ans All is even as firmly warranded as the judicious Reader will observe by the Authors Arguments men are readily perswaded as they affect but there is no danger of the Readers being argumented unto kneeling at the Lords Table by any thing that yet hath occurred SECT 3. PAge 127. And first as to your principles I need not tell you that you do not allow Bodily Adoration to be any part of Gods Worship Ans That we do not allow Bodily Adoration is a known injurious imputation Hath not the Author himself from his infancy seen his Friends bowing their knees daily to God Doth he not know of thousands about him at this day who do the like Is not this bodily Adoration doth he not know that in our publick Worship our people commonly stand in time of Prayer and are exhorted so to do and except in case of bodily infirmity ordinarly practise it as also signs of external reverence always in our songs of praises to God and when we hear the Word of God read to us as part of his Worship all are uncovered With what truth then can it be asserted we do not allow of bodily worship Page 128. Your Directory doth not only leave it out but excludes it by requiring all to enter the Assembly and to take their seats and places without adoration or bowing Ans Tho the words of the Directory be not fairly represented yet as the Author quoteth them I will espouse them and let the Author try his strength in answering my Arguments against religious bowing to any place or fabrick on Earth Ibid The Scriptures say O come let us worship let us bow down let us kneel before the Lord our Maker Ans Who denyeth this the Author can instance none of our perswasion who doth not practise kneeling before God if some Physical impediments do not obstruct it 2ly The Command Let us worship and bow is not when we come first to the Walls of a House but when we engage in acts of Worship then either to kneel or stand as conveniency will allow but this hath been cleared already and I am not fond of repeating and therefore must pass over much of what remaineth of this Chapter as being generally answered already Page 129. You sit generally at your publick Prayers This also hath been confuted already and all that is said Page 130. For the time of Thanksgiving before Receving being solemn Prayer our people generally stand excepting such as are set down at Table who continue sitting as at the first giving of Thanks by our Saviour they did sit But the Author in this Page 130 engageth himself in another useless labour of Collecting pretences against Bodily Worship and exposing of Dissenters as formers of these pretences which we solemnly detest as contrary to our common practice such Discourse might have been directed to Atheists and Quakers but to impress strangers so invidiously against all protestant Dissenters as enemies to the Adoration of God by any visible sign is most injurious 2ly In all the following Discourse to the end of this Chapter the Reader is egregiously imposed on the Author making no distinction between the Bodily Worship commanded of God and the Bodily Worship commanded only by men and so condemneth all as despisers of the Glory of God who will not bow down to Houses or Altars and would have his Reader take it for granted that its our principle to be against all external Adoration of God for no other reason but because we observe the second Command better than some of our Neighbours rendring that homage to Creatures which is only due to God wherein we cannot and by the grace of God will not comply with them Pages 130 131 132 133 134 Have nothing but a Confutation of pretences from Joh 4. 24. God is a Spirit and they that Worship him must worship him in Spirit and truth Ans Christ by this Scripture doth recommend and prefer Spiritual Worship to that which is only bodily God being a Spirit and all bodily worship separat from this is naught the external part is easie and separable from the internal and of it self is but bodily exercise that profiteth little nevertheless we constantly assert it our duty to glorifie
AN ANSWER To a late BOOK Intituled a Discourse Concerning the Inventions of Men in the Worship of GOD. By William Lord Bishop of Derry WHEREIN The Author's Arguments against the Manner of Publick Worship performed by Protestant Dissenters are Examined and by plain Scripture and Reason Confuted his Mistakes as to matters of Fact Detected And some Important Truths concerning the Spirit of Prayer and External Adoration c. Vindicated By ROBERT CRAGHEAD Minister of the Gospel Job 17.9 The righteous also shall hold on his way and he that hath clean hands shall be stronger and stronger Jer. 15.19 Let them return unto thee but return not thou unto them Jer. 30.2 I will give them one heart and one way Edinburgh Printed by the Heirs of Andrew Anderson Printer to Their most Excellent Majesties Anno Dom. 1694. TO the Right VVorshipful the MAJOR the ALDERMEN and BVRGESSES of the City of LONDON DERRY and of the Presbyterian perswasion THese Animadversions on the Bishop's Book are Dedicated to your Service the Author and his Labours being yours by Right Tho' this piece of Service be extorted having no apprehension of appearing in this manner had it not been the vindication of Truth the undeceiving of strangers and your uneasiness to find our manner of Worship exposed vilified and represented to the World as pure humane Invention and therefore nothing but Will-worship and yet worse being made as black as Heathens denying due Adoration to God and casting his Word out of our Assemblies a rare notion that all the polite Masters of most exuberant Invention had never the brow to brand our perswasion with before this Author appeared who will be singular And since we are now set out to the world as worse than the most degenerated and barbarous people that ever called themselves Christians and thereby a Clothing of wild Beasts forced on us as on many primitive Christians to inrage their Devourers it s presumed none can offend if by a just Vindication we strip our selves of this covering that the World may see we are no Savages However this may appear impar congressus as not standing on even ground with the Bishop yet Truth being on our side and he the first Aggressor there 's no fear but the God of Truth will throughly plead his own Cause Therefore lest by the Author 's bare naming of many Scriptures whether pertinent to this purpose or not any should be seduced or vainly think his Book cannot be answered by any of us who are arraigned and provocked or that we are haters of Light and unwilling our deeds should be made manifest whether wrought in God or not or that we are ashamed of our manner of Worship or that we have not the confidence to convince gainsayers and so suffer Truth to be betrayed by unreasonable silence and lest that strangers or our succeeding Posterity should be impressed with Calumnies for Truths tho I be the very weakest of my Brethren yet being in some special manner concerned in this place and a Book sent me by the Author am willing to try the strength of his Arguments trusting that God will appear to make the issue and result of this Debate conducive to the further strengthning and establishment of many fearers of God who desire to live and die in the Old Good Paths and therein to find rest to their Souls Yet I do freely declare to you my Worthy and Beloved Friends that the constraint of putting such a Book into your hands on so mean a subject ministreth to me some melancholy reflections for if ever any of my poor Labours had been worth your notice after I had finished my course it would been more comfortable to me if the subject had engaged a Discourse of things more profitable spiritual than meer Jejune forms knowing the people of London derry being as a Firebrand pluckt out of the fire stand in need of more suitable entertainment how to make due returns of gratitude for so signal deliverance than to be treated with a Dispute of Forms so remote from the power of Godliness and the present due sense of Works of Wonder done for this people which we are apt sinfully to forget tho peremptorly required to take heed lest we forget the things which our eyes have seen lest they depart from our heart all the days of our life but to teach them to our sons and sons sons God hath much to require of Derry more than other places in point of Gratitude August epist ad Marcell speaking of gratitude piously saith what better thing can we bear in our mind express with our lips record with our Pen hear more joyfully consider with greater pleasure or what better fruit can we bear than gratitude It cannot therefore be unseasonable to put you in mind of these things tho' ye know them or to improve this occasion for the help of others hereafter to retain a due impression and regard to the great Works of God there being no people in these Kingdoms whoever had more special and immediat appearing of Soveraign Dominion Wisdom and Mercy than this City if it be considered That after vast numbers of people were frighted into it as a place of refuge not knowing of one another nor what they should do when within these Walls having no Ruler but God alone as of different perswasions so of different sentiments many consulting a Surrender on Terms as most rational some few resolved against it of which I was an Eye Witness many secret enemies within corresponding with those without a potent Army under good Conduct closs about the City Streets Lanes and Walls often as in Fire with multitude of Bombs and many killed in Houses provisions failing and Soldiers almost starved yet sallying out waxed valiant in Fight when their Enemies strong and full found not their hands but fainted in the day of Battel when not only mens bodies were faint and sick with Famine but hope of relief being deferred made their hearts sick also yet when weakest were animated to that heroick resolve to put a period to their own miseries and perpetuat their loyalty by fighting to death when they could stay no longer within these Walls rather than yield I know of one fainting man who said within these three days we must either surrender or be dead men by famine but was smartly taken up by others replying he was not worthy to live who spoke it and while there was Dog or Cat in Derry yet remaining there should be no surrender and further told him you shall eat that Hat on your Head ere we yield At this time the City was all over Deaths and Corps and rare to see a Mourner for the nearest Relation when buried many fainting on the Streets for want of the Fruits of the Earth the City then appearing for no other use but to be a common Sepulchre to them all nothing remain'd but hope against hope only by the good Providence of God there were many Godly praying
due worship as commanded of God Page 23. There is nothing but what is already answered only two unjust Imputations 1. That for as much as appears we have laid aside the Psalms in Prose Ans Can the Author keep a good Conscience in Transmitting this to strangers and following Generations Let the Reader therefore if a stranger for no other will give it credit know that we read frequently the Psalms in Prose from the beginning to the end in our publick Lectures that we often choose our Texts in the Book of Psalms and most frequently quote them in Preaching for clearing and confirmation of our Doctrine we are ready to give many thousands of unexceptionable Witnesses to attest it how then doth it appear that we have altogether laid aside the Psalms in Prose The next assault is that we sing but a few Verses of a Psalm Page 23. Ans The Author hath brought no light how many should be sung and they are never like to be the moe for what he hath said seing he neither hath nor can warrantably prescribe the quantity Yet 2ly For the undeceiving of Strangers let the Reader know that commonly we sing the Praises of God with the words of David four times each Lords day in Publick and at each time commonly much more for quantity than the Author nameth 3. That for ordinary we sing these Psalms in our Families dayly and orderly from the beginning to the end of that Book We wish we could say as much of those of another perswasion and that they were taught by word and example so to do For in dwellings of the righteous should be heard the voice of melodie and Praise and now being thus provoked I am free to assert and that not at random that there are moe of the Psalms of David sung in one of our Congregations every day than in the Authors whole Diocese as his in a week Churches and altogether and 't is no wonder when I remember the words of the Author Page 180. In his epistle to the conforming laity of the Diocess of Derry wherein he saith and therefore I would advise you to make use of the words with which our Church hath furnished you in your houses as well as in the Church c. and at more Solemn times I conceive our Litany is as full and proper a service as any master of a Family can desire to offer to God Here is no advice to use the word of God as immediatly dictated by him either in reading or singing of Psalms 4ly But singing is not all our praising in Publick finding it our duty Solemnly to give thanks to God for the great Salvation by Christ which in our Publick worship is commonly practised There is no more in this Head but what is answered already nothing being ommitted that hath the colour of an argument the Author concludeth this chapter perswading himself his arguments will prevail let him please himself with his own thoughts only I must say that since I begun to Examine what is said I have not found one argument that he can rationally expect will prevail with any judicious reader so that the Author by all his Elaborat discourses hitherto hath instead of promotting his cause done considerable disservice to his friends in urging 1 Saying in place of singing Praises in publick 2ly Responses in singing 3ly The use of Instruments in Gospel worship 4ly Intermixing these words Glory to the Father c. With the immediate words of God all which he hath exposed as naked and destitute of Divine Institution and therefore will be judged by the indifferent Reader the meet Inventions of men in the worship of God the Author bringing no Scripture Proofs for them CHAP. 2. Of Prayer SECT 1. ANd if we consider what rules directions and examples the Scriptures afford us for the performance of this duty we shall find that they direct us to offer up our Prayers in a Set and prepared form of words Ans It 's necessary I premit a few things before the particular parts under this Head be considered And next draw together some Concessions of the Author whereby he cutteth the Nerves of all his own arguments As to the form of Prayer observe First thar some are by Divine Institution some only by humane Authority all Divine forms we own and honour but humane forms require Examination 2ly Forms of Divine Institution were either occasional according to the present Exigencies of the Church or permanent as the pattern of the Lords Prayer Occasional forms of words must be considered whether apposite to our State and Circumstances as for the Lords Prayer we judge all Ages bound to it as a pattern since it was prescribed 3ly Forms of Prayer must be considered first as to the matter and substance next as to the precise words wherewith the matter is cloathed the Scriptures warranting this distinction Mat. 6. 9. after this manner praâ—ye Numb 6. 23. On this wise shall ye bless the children of Israel as to Humane forms some Churches have been so low by the Paucity of able Ministers that Humane Composures were for that time expedient as in the beginnings of Reformation when Priests could perform little more than read but that is no warrant for the continuation of such forms when God hath provided qualified Ministers for Ministerial duties and far less can it be a warrant for Imposing such Humane Composures on all Ministers of the Gospel as terms of Communion Next observe some Concessions of the Author on this Head of forms Page 26. Having mentioned many Forms as prescribed hath these words Tho' other words might be joyned with them when there was occasion to enlarge or vary the Form A 2d Concession is Page 29. In these words from whence it appears that God approves the use of one set constant Form of words as long as the occasion of repeating them is the same A 3d. Concession is Page 49. And therefore the Spirit of Prayer is the grace the heart the disposition and ability to pray and whether it be with or without a Form such a mans prayers are acceptable to God A 4th Concession is Page 54. But in as much as God has not expresly forbidden all extemporary prayers I would not be understood by this to condemn all such as unlawfull A 5th Concession is Page 51. And to pray with this grace is to pray in and with the Spirit whether we use words or no and if we do use them whether we reduce them into a Form first or pour them forth as they present themselves to our minds A 6. Concession is Page When a man has not time allowed him to reduce his desires into Form before he offers them he may depend on the assistance of God's Spirit These ample Concessions appear to me as a retreat and full yielding the cause nor can I possibly free them from a contradiction to the Author's Scop in this Chap. So that for particular answers I have no more to
the unsearchable Riches of Christ to preach wherein they are to continue from age to age until Believers be presented perfect Col 1. 28. Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Ephes 4. 11. is to the same purpose Page 73. We find in holy Scripture that the publick reading of the Word of God was with great solemnitie it is observed Neh 8. 5. when Ezra opened the Book all the People stood up c. Ans 1 How this can be pertinently brought in here I see not the Author hath another Chapter for Bodily Worship but 2. When God speaketh unto us by his own immediat Dictates and we attending thereupon as a part of our Worship no doubt but we ought to render External Signs of Reverence but the Author will give occasion for more of this in the next Chapter Page 75. The Author doubteth whether after reading the Word of God there was any Comment or Enlargement he granteth sometimes it was 2. But it doth not appear that this was constantly done on the contrary it s rather probable it was not for had there been a constant provision for such enlargment there had been no occasion for the ruler of the Synagogue Acts 13. 15. To send to Paul and Barnabas after the reading the Law and Prophets that message we find there men and brethren if ye have any word of exhortation for the people say on St. Paul supposes him that teaches and him whose office it was to exhort distinct from him that ruled and him that ministred Rom 12. And it doth not appear that every Church was furnished with all these Officers Ans 1. To what purpose all this is brought forth I cannot perceive except to prove that in publick Assemblies for worship there was no preaching or expounding but only reading 2ly but the Levites expounding what was read is one proof there was more then reading 2ly Our Saviours practice is another instance Luke 4. 16. Where he is found reading a Text Isa 61. 1. The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor c. I hope the Author will allow Christ's following discourse the name of preaching seing he was anointed to preach the Gospel 3. All the recorded Sermons of the Apostles were properly preaching whether there was any publick reading preceded their Sermons or not making it alwayes their work to preach Christ rather than to read to the people 3ly The rulers of the synagogue Acts 13. 15. Sending to the Apostles to speak a word of exhortation after the reading of the Law doth not prove that such exhortation was not in use but rather the contrary that because it was used the Rulers gave notice that the opportune time for exhortation was then after the reading of the Law and it 's observable that upon this invitation the Apostle had a large successful Sermon which we may well call preaching for verse 32. The Apostle himself saith we declare unto you glad tidings c. Page 76. Lastly we find that they had a summary of the principal doctrines of the Gospel which they delivered to the people and by which they ordered their own discourses and judged of what was delivered by others thus St. Paul to Timothy 2 Tim. 1. 13. Hold fast the Form of sound words which thou hast heard of me Chap. 2. 2. The same commit thou to faithful men who shall be able to teach others perhaps this may be that proportion of Faith according to which the Prophets are exhorted to prophesie Rom. 12. 6. I think it is not doubted but this Form of sound words contained the main foundamentals of Christianity and Paul tells us what those were Heb. 6. 12. Therefore leaving the principals of the Doctrine of Christ c. Ans 1. What that Form of sound words was the Author cannot tell and therefore saith Perhaps this may be that proportion of Faith c And so leaveth it as dark as he found it 2ly The Author appears to understand this of some written Form otherwise it maketh not for his purpose and that it was delivered to the people as a Form but this is said without proof Timothy was to hold them fast in Faith 3ly The Form of sound words is as our best Commentators expound them the Gospel preached by the Apostles and that the same to be committed to faithful men able to teach others and these six Heads or foundamentals were this Form is meer conjecture therefore the Author sayes modestly in all probability it was so the naming of principles doth not prove all are there SECT 2. Page 77. These are the rules and examples the Scriptures propose let us compare the practice of our Church with them and surely no copie can come nearer the Original for first our Ministeres are expresly oblidged in their ordination diligently to read all the Canonical Scriptures of the Old and New Testaments unto the people assembled in the Church where they shall be appointed to serve Ans If none can come nearer the rules of Scripture then they are at the utmost point of perfection attainable in this life The Author hath now surmounted the Apostle Paul who acknowledged he did but know in part and prophesie in part then all the prophesies and promises for greater Puritie and that the light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven fold as the light of seven days in the day that the Lord bindeth up the breach of his people I say all such promises are fully accomplished and no more to be expected by such as worship after this manner 2ly Why then saith the Author Page 159. Tho' we are yet too far short of the Primitive practice and institution can none come nearer Scripture rules and Institution and yet yourselves too far short of the Institution Let any who can reconcile these 3ly This importeth no less than a limiting of God what doth blind mortals know of what is to come and what the power of God can yet bring his Churches unto had he said no Copie hath come nearer the Original he had said too far himself confessing they are far short of Primitive practice but to say none can come nearer is intollerable 4ly The reason the Author giveth for this is because they read much Scripture but if another Church should read more Scripture which can be then which of the Copies is nearest the Original It cannot be your Copy for others read more nor can it be these who read more for according to the Author none can come nearer the rule than you and yet the reason he giveth for this is much reading only 5ly If the quantitie or how much reading be the reason why men come nearest the rule then God hath prescribed by some rule how much we should read at once or in one day but God hath
distinctly what is maintained by the Author and what is denyed by Dissenters but he abruptly ingageth in Probations before his Reader can know what it is that must be proved whereby its impossible for him rationally or convincingly to place a Censure as for instance in this same Chapter he beginneth off hand with his Proofs of Bodily Worship which Dissenters deny not and so goeth on imposing on his Reader as if we were all stated Enemies to Bodily Adoration which is an injust Imputation 2ly The Authors stating of Bodily Worship as bodily without internal Adoration as one of the distinct grand parts of Worship by its self is not safe because Bodily Worship separated from internal adoration can be no acceptable Worship to God which is the rather to be adverted because in the following Discourse it will appear that the Author will have it Worship yea accepted Worship where not only there was a privation and want of inward homage but a fixt hatred of the Object externally worshiped Before I proceed to examine the Authors Arguments it will not be amiss to take notice of his Concession on this Head Page 133. saying But that in whatsoever place or whatever time in whatsoever posture we offer up our Spirits and hearts to God we are accepted of him This must be whether we pray sitting lying standing or kneeling c. This breaketh the bones of all his arguments seing praying with grace in the heart will be acceptable to God in any posture All the Author hath on this first Section until Page 106. are probations for bodily worship or external Adoration and the Scriptures quoted we accept without dispute knowing we should glorifie God in body and Spirit according to his command But here he beginneth a retreat from his concession as too ample and to say truth it was too large being so ill cautioned his words now are It being a contempt of God and contrary to his Commands to pray to him for instance without some posture of adoration when we can do it Ans This is an unwarrantable censure besides it 's being contradictory to his Concession for Elijah so far as we can understand by his circumstances might have choosed another posture when he sat and spake to God 1 Kings 19. 6. whom we cannot charge with contempt of God being a Prophet so zealous for his glory When our Saviour gave the miracle of feeding so many thousands with a few loaves Matth. 14. 19. he commanded the people to sit down on the grass and looking up to Heaven he blessed and brake c. Here was sitting at most Divine and Solemn worship and yet no contempt on the peoples part for they were Commanded to sit down Godly men who are acquainted with continual resorting into God and making their requests known to him in every thing praying alwayes may often in a day yea possibly in one hour direct their prayers unto God The Artificer in his Shop the Merchant in a publick Exchange the Souldier at his Post may find it necessary to send from their hearts many ejaculatory prayers in the posture they are in without contempt of God tho' they could alter their posture knowing they might have moe than one of these short usual prayers before they could get the posture of their bodies altered and fitted for external adoration so that the Author should have better cautioned his censures Page 107. 108. Are only proofs that bodily worship is due and therefore no answer necessary seing we are as much for it as the Author in the season God requireth it but in this last Page he giveth instance of bodily worship from devils our Saviour looked on this bodily worship to be so indispensably his due that he accepted of it from the very Devils Mark 3. 11. And unclean spirits when they saw him fell down before him and cried thou art the son of God Ans The Author is proving the duty of bodily worship and how Devils who are spirits can perform bodily worship I know not seing they have no bodies but what they assume or possess It 's certainly the duty of Angels good and bad to Adore the Son of God but an example from their manner of worship to bodily worship is not rational when we seek examples of that which is to be performed bodily we must seek it from such as have bodies and Devils possessing bodies are but miserable examples and to say the worship of Devils was accepted by Christ is a piece of new Divinity for accepting a performance imports approbation approbation of an Act imports it's conformity to the Rule God hath prescribed how then any actions of Devils can be accepted approved and conformed to the rule given by God whatever that rule was let the Author make out Christ came to destroy their works this should the rather be observed because of what the Author sayeth Page 110th But bending or bowing of the body is that which is properly in Scripture called worship as signifying immediatly and naturally the bending and submission of our Souls and nothing else How the external worshiping of Devils will naturally signifie the submission of the minds in Devils who hate Christ and his Dominion let the Author see to it I shall have occasion for farther Reflection on this hereafter and so pass it now and that our Saviour accepted their service is against the Text for he rejected it not liking such preachers withal it 's most probable these Devils designed a publick affront to our Saviour in giving him a testimony as his friends that so Christs malicious enemies might have their blasphemy fortified that he did cast out Devils by the prince of Devils as followeth in the same Chap. verse 22. by the prince c. Page 110. If we look into the Scriptures we shall not find praying praising c. Termed worship they are indeed duties which we ought to perform to the honour of God but not immediat direct Acts of worship properly so called and in a few lines after praises immediatly signifie the sense we have of Gods Excellencies Ans Why then did the Author in his distribution of worship into its parts set down praises in the front as the primary worship if it be not a direct Act of worship 2ly Praise is more then a sense of Gods Excellencies having Emanant Acts towards God the object and is not only a Religious impression 3ly With the Author 's good leave the Scriptures speak very properly and there we find praising and glorifying God allowed the name of worship Psal 86. 9. All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy Name Praise is the most direct and immediate glorifying of God and the most proper Act of Adoration Psal 66. 4. All the Earth shall worship thee and shall sing unto thee they shall sing to thy Name Ibid. But bending or bowing the body is that which is properly in Scripture called worship See this
here offered in defence of the service of our Church and therefore lest you should be in the wrong it will be the safest way to be modest in censuring Ans For disowning your Communion and authority reasons shall appear which would have sleept if you had suffered them As for prejudices from your station tho' we cannot believe all implicitly because of your Character yet reason shall be treated with reason so far as we are Masters of it Your first demand is that we seriously weigh what is offered in defence Ans Defence implyeth some opposition or injury offered but how doth this appear what disturbance were we giving who have been the first aggressors We were silent and would have so continued had you not emitted so virulent a discourse against our manner of worship which men of understanding who know the times judge very unseasonable and however Ministers of the Gospel of peace above all other men should most pursue Peace Your book then not being defensive but offensive arraigning us for a self condemned people you have extorted this vindication Lest by silence the world think as you say that we are self condemned for who can be blamed for condemning the self condemned but that you may know how obsequious I have been to your commands in weighing what is offered I do now return the Result that having brought all your arguments to the ballance they are found light declaring withal if they had prependerat on your side I should soon have been Truth 's captive We are desired to be modest in censuring and to beware of scurrulous Reflections Ans What were our censures give instances of the censures and censurers for it 's not fair to insinuat the guilt of scurrulous reflections never instructed but if we be docile the Art of censuring is now taught us who contented our selves as occasion required to instruct our people and justify by the word of God our manner of worship without reflecting on others I can produce many witnesses who have heard me often publickly declare that I intended no reflection against those of another perswasion tho' I was oblidged to discover Scriptural grounds for our own perswasion and now suffer so much freedom as to understand your own Book hath occasioned more of this Nature in Pulpits than probably would been published in this Age by any of us so that if our people be better confirmed in their own way by more distinct and explicit knowledge of what they profess and practise they are partly indebted to such as have ministred the occasion Page 171. There is another thing that in justice I think I may request of you which is that in your worship and practice you will not make the difference between us seem greater than realy it is to abstain from a thing confessed to be lawful in the Service of God meer ly because observed by us is surely very far from a spirit of meekness and moderation and therefore I may hope that you will not Indulge your people in such affected distances c. Ans The Author 's diputing against reflections and yet with the same breath Reflecteth in alledging we abstain from that which we confess Lawful because observed by theâ— God knoweth we affect not but are grieved for these distances wishing we could with a safe Conscience joyn with our neighbours in the worship of God But that we abstain from that we confess lawful cannot be instructed have any of us said that your ceremonies are either lawful or indifferent When was that confessed and to whom And that we abstain meerly because they are observed by you is still judging of mens hearts and it may still be observed that when men presume on Gods prerogative they run on mistakes calling good evil and evil good for if your observing were our only rule for abstaining then we would not read the Scriptures we would not offer praises to God for you observe these things Who are the censurers now and to prevent this unwarrantable prying into mens thoughts I shall discover some of our real sentiments and then judge as God directeth I do freely acknowledge that this Stated separation especially where the reasons of it are not known is a lamentable scandale to the protestant profession which we should be so far from affecting that all good men are concerned to endeavour making up of the breach by all laudable means because these intestine divisions not only hardneth our common enemy and encourageth them to Act and hope for an intire dissolution of the protestant interest at last but they also discipate our own strength causeth decayes in the power of Godliness and our merciful God provoked to take his Kingdom from among us 2ly When men are duly concerned with the woe of these divisions then they will be sollicitous to discover their fountain culpable cause 3ly The only sure way to find out the culpable cause is diligently and humbly to search the word of God what he requireth of us as to worship and willing to offer the Trial of all our way to that touch-stone tho' it be so that the most erroneous pretend to Scripture and the Devil pretended scripture yet we must not reject them tho' he profaned scriptures yet our Saviour still made use of them and silenced him by them no doubt but Satan and his instruments have it for their grand design to bring the Scriptures into contempt by misapplying and wresting of them but whether shall we go If not to Gods Law and Testimony which he hath appointed a lamp to our feet our Blessed Redeemer being ready to open the Scriptures to such as attend and depend upon him 4ly When either particular persons or Societies have diligently searched the Scriptures abstracting from all former prejudices by education or custom and observe clearly what manner of worship God hath prescribed then these persons or Societies are oblidged to practice and adhere to that manner of worship on peril of their Souls lest if they should offer that which is not commanded of God they be found offering strange fire unto him and so be consumed in their iniquity 5ly No persons or Societies on earth are warranded to devise and impose Acts of worship which God hath not commanded and if they do impose them should not expect complyance since they Act above their Sphere and God must be obeyed rather than men 6ly Every rational creature must be allowed the exercise of that judgment of discretion wherewithal his maker hath endued him and every Christian must be perswaded in his own mind that his manner of worship is conformed to the Laws of his Lord Redeemer If it be objected that this liberty to every Christian introduceth anarchy and utter confusion I answer that to compell men to Act as brutes and prostrate their very Souls and consciences to the lusts of men is no mean of Gods appointment for maintaining of Order God needeth no finful means for governing the World but this is a
God in Body and in Spirit as he requireth us and therefore are far from understanding that Scripture to be exclusive of external Adoration Page 135. The second pretence alledged against bodily adoration is that God has no value for it Ans If ever the Author heard any such Objection against external homage from any of our perswasion it would be justice and we would take it for kindness if he would discover them and if no such person can be found amongst us it will be necessary to mind the Words of God Psal 15. 3. It sufficeth us that God hath commanded external worship but we will yield Gods Prerogative to no man in prescribing it Page 173. The Author speaking of outward performances saith But you are taught that in no cases they may be lawfully practised Ans Who are these Teachers Teaching that outward Performances may in no cases be practised The Book being now in my hand I see on the head of the Page how Bodily Worship is practised by Dissenters And is it the deliberat thoughts of the Author that Dissenting Teachers Teach this Do we teach that in no cases the people may read or hear the Word of God read which is an outward performance Do we teach that they should not be Baptized or partake of the Lords Supper Do we teach that in no case they should bow their knees to God their Maker all these and many moe are outward performances this needeth no confutation repeating the words will be sufficient to any reader tho of mean sense The Author addeth in the same Page you are taught rather to stay at home and not to worship God at all publickly than to conform in their outward gestures and circumstances Ans There are some bodily jestures that render a man guilty by breach of the second Command as bodily bowing is a gesture of the body but being performed religiously to any Creature is forbidden by the express Command of God and therefore should not be enrolled with Circumstances nor is it to be practised by Christians any where but God willing more of this afterwards In the same Page 137 You are advised rather to abstain all your lives from the Lords Supper than receive it kneeling Ans Blessed be God who hath given most of us opportunity of receiving ever since we were capable without kneeling even when persecuted by the rigid imposers of kneeling who yet dare not assert that the Scriptures require it 2ly But that the Reader may understand that it s neither ignorance obstinacy nor affected separation that causeth the fixedness of our practice in sitting at the Lords Table which we cannot resile from and being obliged to render a reason to such as ask know therefore first That the blessed example of Christ and his Apostles of choice using this posture of sitting is our Scriptural Precedent and no reason can be given why the example should not be imitated the Apostles were sinful men as others yet all the four Evangelists are divinely inspired and therefore commanded to publish their being set down with Christ at his holy Table 3ly No other Scripture either expresly or by due consequence prescribeth or alloweth any other posture when we receive at the Lords Table than sitting 4ly Our Saviour and his Apostles as they followed him are proposed as our examples in all things imitable and this practice is imitable yea Christ himself maketh this his Argument Do as I have given you example Joh 13. 14. 15. v. Lest any should say we are not Apostles and must not presume to sit at Table as they did But Christ requireth a regard to the Example he giveth 5ly The Disciples being fet down at Table with Christ are not raised again by him when the Lords Supper is celebrated which he would have done if sitting when they received had been a profanation of that Ordinance but when the Supper is over they are found still sitting and then and not until then they are commanded to arise Joh. 14. 31. 6ly If this example be not followed in receiving as our pattern then we shall follow either devices excogitated by our selves or follow the Dictates and Commandments of others neither of which are safe and warrantable Christ having proposed his imitable practice for our example and the worship performed by our own invention or the Commandments of Men is already declared vain 7ly When we once give way losing our ground by neglecting Christs example we wander vainly after our own imaginations not knowing where to fix and if at length we should pitch upon the most humble like way of receiving imagining a humble way cannot be displeasing to God which prevaileth with many inadvertent tho sober persons The very thought of this that they cannot be too humble and that kneeling in receiving is an expression of this humility that humility is pleasing to God and rendereth glory to him this taking root enclineth many to think and tenaciously to hold by it that tho Christ gave example for sitting at his Table yet this devised humble way will expiat any guilt by neglect of his example because they intend to give him glory by kneeling This is the very best that I imagine can be made of the practice of many well meaning people as to their kneeling in receiving But that which should be observed with care is that once leaving Christs way the very best and purest like Inventions of our own obtruded on God as Worship will not be accepted seing by them we shall never be able to make answer when we are charged Who hath required this at your hands we may call it humility but he will call it a presumptuous voluntary humility we may call it Worship but he will call it Will-worship there being no Command of God for it 8ly This religious kneeling is Adoration and therefore due only to God 9ly We are instructed by the second Command that God will not be adored or worshipped by Images representations or the likeness of any thing in Heaven or Earth we must not bow down before them 10ly The signs of Christs Body and Bloud are set before the receiver in a religious state as representing Christ and these who kneel must do it directly before these Signs as memorials of Christ if they should go aside and kneel praying to God yet they shall not receive until they come and kneel before these Signs and hereby the Signs have Co-adoration with Christ partaking of the same Worship seing the signs are designedly set before the Receiver in the act of Adoration which is forbidden by the second Command neither can the intention of the Worshipper prevent it seing the Worship is directed first to the signs as representing Christ. 11ly Tho the Arguments given be sufficient to vindicat our practice in sitting at the Lords Table yet we know also that kneeling in the Sacrament is but a novelty in the Church of God not being in practice before the thirteenth Century when Pope Innocent the 3d