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
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
brought in Transubstantiation which engageth the Papists to this worship because of Christs supposed bodily presence but this you do not pretend Page 138. Your directory does not require or allow the people so much as to signifie their assent by adding an Amen to Prayer or Thanksgiving but on the contrary you ridicule those that practise it Ans Our people signifie their assent by much more than the word Amen by attentive hearing the Word and being uncovered when the Word of God is read by joyning with the Minister in Prayer and standing up by singing of Psalms joyntly together c. Let the Authors Concession Page 36. be remembred where he saith Generally it is sufficient that the people joyn in their hearts with the words of publick prayer 2ly We commonly use the word Amen in conclusion of our Prayers wherein the people joyn in their hearts with the Minister as well as in the rest of the Prayer Yet 3ly under the New Testament it s to be observed that the prayers of the Apostles recorded are not found to be concluded with Amen But that which should make all men sober in their Censures on this account is that the Lords Prayer according to the Evangelist Luke concludeth not with Amen I am no ways against the use of it and for ridiculing others for using that word I never heard or knew any such thing they cannot be of our communion who will deride a Ministers concluding prayers with Amen for we use it ordinarly both in publick and privat Page 140. The third pretence Some alledge for their omitting this part of Gods Worship that they do not condemn bodily adoration but to stand up and kneel in the Congregation is so troublesom to them c. Ans This also is answered before it s not unwillingness to expend but as I said already all in the Congregation could not conveniently hear the prayer wherewith they are to joyn if conveniency were prepared for every ones kneeling and I have observed some in this congregation who were near kneeling in the time of publick prayer having conveniency for it but there is none with us to ridicule them for that practice tho the Author saith Page 143 That he could never learn that any one kneeled in our Meetings but I have learned it and seen it having better occasion to know it than the Author and he may by this time perceive it had been very advisable that in matters of Fact his assertions had been such as might have faced the Sun As for Paul and his company kneeling on the shore Act 20. Ans The Reader by this time will understand our principle as to kneeling in worship and all who know our way know it to be our dayly practice heartily wishing there were as many knees bowed to God in families of our neighbours as there are bowed in the Church CHAP. 5. Of the Lords Supper SECT 1. WHat the Holy Scriptures prescribe concerning the frequency of celebrating it Page 145. I shall confine my self to one point and that is the frequency of it as a publick act of Worship As to the frequency of Celebrating the Lords Supper I find many people of opinion that the Scriptures have determined nothing in it and that therefore it is left intirely to the discretion of Ministers how often they will Celebrat it Ans The Author writeth Page 147. That himself is of the same mind our Saviour has confined us to no place or prefixt time for the celebration of his Supper The Scriptures constrain the Author to this Concession but being granted it will break all the bones of his Arguments for seing Christ hath not prescribed the frequency Then who may presume to do it Shall not their prescriptions be found the Commandments of men I do not say but the circumstance of time must be appointed when this Ordinance shall be put in practice for it must be done in some time and that time must be determined for the Lords Supper requires preparation before receiving and therefore a competent allowance of time must be granted before the Celebration but seing our Saviour hath not prefixed the times nor told us how often we shall celebrat therefore men cannot make general Rules obliging all Christians to such or such prefixed times whether opportunities offer or not Because Christ hath given his Churchs liberty as to the precise times but particular Churches must consider and consult the publick edification of the people and accordingly such times must be appointed by these whom the Lord hath intrusted with the feeding of his flock and giving them their meat in due season Page 146 On this account every one is left to judge for himself when he will be a partaker of it as he thinks it most fit for his comfort and edification which makes the celebration and receiving it so Arbitrary a thing that many never receive it at all and the Universal neglect of it is become one of the crying sins of these Kingdoms and a great objection against the Reformation Ans A judgment of discretion must be allowed all men whom God hath endued with Reason and must not be driven to Act brutally without discretion but especially Christians are required to Act in receiving of the Lords Supper with the greatest discretion and deliberation being under that severe warning he that eateth and drinketh unworthily eateth and drinketh damnation to himself and is guilty of the Body and blood of the Lord. A Christian thus warned must be perswaded in his own mind and dare not trust his preparation to the discretion of others knowing he must give an account to God for himself 2ly That seldom communicating is a crying sin Ans Where contempt of the Sacrament is the cause of not receiving no doubt but the sin is very crying but where there is no contempt or wilful neglect of that Ordinance but longing for some competent measure of preparation or opportunity for re-receiving without a strain to their Conscience which are the reasons why many seldom Communicat In these cases their seldom receiving will not be found so crying a sin as many other sins less noticed profaned Communions wheresoever common and horrid Swearers God dammees Adulterers Drunkards are admitted to be receivers the sin is more crying It is also a more crying sin to thrust from the Lords Table such as God hath prepared by imposing such Terms of Communion as these who would partake know to be sinful these are more crying sins wheresoever they are found besides blasphemies Idolatry contempt of Sabbaths Murders oppression breach of covenants and promises c. These and the like are far more crying sins than seldom receiving at the Lords Table where no contempt can be charged Page 147 The Lords Supper is substituted in the place of the Passover which was commanded by the Law to be celebrated once in the year Ans This occasioneth no dispute for it 's plain truth yet that the passover was but once a year