sinful mean to command men to Act either against clear light or doubtingly for whatsoever is not of Faith is â—in 7ly To impose any thing in the worship of God as necessary which the imposers call indifferent is unaccountable for it can be no sin in them to forbear imposing what themselves account indifferent but must be a sin in such as comply and Act that which they know is not indifferent but unlawful 8ly As every Christian is oblidged to endeavour the quiet of his own Conscience that it be not defiled or wounded by Acting worship which God hath not required since we are alwayes to exercise our selves to have a Conscience void of offence towards God so on the other hand we are to exercise our selves to have a Conscience void of offence towards men endeavouring Unity and peace in the Church of God not making causless Rents and Divisions not indulging groundless scruples Labouring to have no less clear grounds for our forbearing or non-complyance with the manner of worship observed by others than we have for Acting in our own manner when this is neglected men sin which way soever ignorantly for a good Conscience must have this for a ground of comfort as far as in them is as far as it 's possible without sin they have followed peace and unity Rents in the Church of God are of so afflicting and important consideration that nothing but danger of sin should make any separation 9ly Albeit this separation from Orthodox Protestants even in part as to our separat Assemblies be onerous to us judge otherwise who will yet obedience to God and preservation of a good Conscience must preponderat all other considerations therefore when such Terms for our Communion with them are imposed as we cannot comply with without evident danger of sin and violenting our Consciences then it 's not our sin to withdraw being driven into separate Assemblies 10th We being thus constrained to separate and worship God in the manner we judge most acceptable to him and find prescribed by himself it is our comfort that we have a Gospel Ministry according to the Institution of Christ among our selves and Gospel Ordinances as delivered and prescribed by him unto which our people conscientiously adhere 11th We find also the Ministerial charge of feeding the Church of God committed to Presbyters Acts 20. Verse 28. Where they are also called Overseers or Bishops the word of God never made difference between those Presbyters and Bishops tho' men without warrand of Scripture hath made a difference of their own devising for in this Scripture we find Parity of Ministerial power committed to them all without exception to feed and Oversee the flock which is a full Commission to guide and govern as well as to teach neither is this Commission by any Scripture either repealed or retrenched by prescribing imparity among Gospel Ministers nor can a few or many of these Ministers instruct a Commission or power to deprive any of them of that which Christ hath conferred on them all 12th It is also Gods great mercy to us and no small encouragement to our peoples stedfast adhering to the Communion whereof they are members that no Scandalous Ministers are permitted to Officiate with us such as common Swearers profaners of Sabbaths Adulterers Drunkards gaming and dancing untill Lords Day morning mockers of Piety aspersing all the gracious operations of the Spirit of Grace as meer Enthusiasm calling conversion and Regeneration meer cant and Melancholy fancies advancing mans free will as above Gods previous concourse and predetermination maintaining universal Redemption and the utter Apostacy of Saints c. nor are such permitted with us who are negligent of their charge making less then half a day in a fourthnight all the time they get for instruction or when they do instruct to tell the people they need not trouble themselves with Predestination or Adoption but live a good life with their neighbours and so be saved no such Ministers are of our Communion and we pitie the Souls that are under such conduct wheresoever they are for the blind are leading the blind and both ready to fall into the Ditch Ministers are peculiarly oblidged to be 1 Tim. 4. 12. An example of believers in word in conversation in Charity in Spirit in Faith in Purity We have also by the tender mercies of our God Gospel Ordinances Administred in our publick Assemblies according to Scriptural Primitive simplicity not willingly omitting adding or depraving any part thereof nor hath the Author by all his elaborate discourse instructed any Deviation from Scripture institution in our publick Administrations tho' no doubt we are guilty as to the manner and spiritual performances Having then a Ministry and Gospel Ordinances according to Christs institution and our Ministers gifted by him with some measure of competent Qualifications for all Ministerial work diligent in their work and of Godly conversation we judge our selves safest as to our Consciences where we are and tho our desires were never so ardent for Peace and Unity in the Church yet what is now said and much more to this purpose said by others together with these two Scriptures Matth. 20. verses 25 26 27. and Luke 22. verses 24 25 26 and 27. Notwithstanding of all the Glosses put on them by men affecting preheminency yet to us they are so plain and awful that we dare not we cannot and by Gods grace will not countenance any thing that is there forbidden by Christ Since the Author doth so particularly desire that our people be not indulged in such affected distances good manners requireth that either the demand be granted or some reason why it cannot as for affecting distances we disown it wishing that God would open their eyes who make the distance for we look upon our selves as ridiculed First to barricado our way and then invite us to come in And if the Author be pleased to consider I will serve him with some necessary informations concerning his Book That he hath missed the Art of making Proselytes for many upon perusal of the Book are determined to a greater aversation and distance than ever before and no wonder considering First That they can expect no Gospel preaching in communion with the Author affirming that all preaching is either reading of the Scriptures or publishing of the Gospel to such as never heard it before our people heard the Gospel long ago and therefore can expect nothing but reading so that they must adhere to that communion where they know to find Gospel Preaching the great mean of Salvation for Faith cometh by hearing and how can they hear without a preacher Could this be a Load-stone to draw men by telling they need expect no preaching 2ly We are told in hyperbolicks for much reading that the Scriptures apply themselves but many find it otherwise requiring adventious help our Saviour and his Apostles explained and applyed Scriptures and our people find it necessary for their Souls being sensible that
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
like is observed of Ezra Nehem. 8. 3. Page 70. From the practice of the synagogue in reading the Law and the Prophets the like order was brought into the Christian Church and hence it is that Timothy is commanded 1 Tim. 4. 13. to give attendance to reading c. And the inspired writings of the Apostles were read in the Christian Assemblies according to Col. 4. 16. When this epistle is read cause that it be also read in the Church of the Laodiceans c. And because what the Author saith Page 7◠Is most coherent with that which is here let the Reader observe and where this ordinance is observed they are sure of the word of Life and it is impossible they should be ignorant of their duty Ans 1 The reading of the word of God is certainly his ordinance and that both in publick and private and the people of God may warrantably expect a blessing by it 2ly But that the meer reading was the most effectual mean will not be so easily granted for God did see it necessary to provid Prophets of old to explain the Laws of God to his people to exhort reprove threaten and comfort them as the Law of God required not only to predict and prophesie as it 's taken strictly what was to come upon them but to interpret and press obedience to the Law of God and accordingly the Levites not only read the Law but gave the sense and made the people understand the reading not only the sense of hard words but as it is Neh 8 7 made them understand the Law 3ly It cannot be the bare reading of the Law for David had the reading of the Law plentifully both in publick and in private yet he found not that of it self sufficient for understanding of the Law and did know that except he understood the Law the reading of it would not be the most effectual mean and therefore prayeth unto God Ps 119 18. Open thou mine eyes that I may behold wondrous things out of thy Law so verse 73 Give me understanding that I may learn thy Commandments And often teach me thy Law 4. It is not impossible but that people may be ignorant of their duty even when they have occasion to hear the Law duly read for First our Saviour matth 22. 29. saith ye erre not knowing the Scriptures he saith not because ye read not or hear not the Scriptures read to you for these who are rebuked for not knowing the Scriptures wanted not the publick reading of them 2ly Many who heard the word yet brought forth no fruit by it because they did not understand it Mat. 3. 9. And these who did profit were such as understood it verse 23. 3ly Christ's own disciples are reproved for not yet understanding who had occasion both before and after they were his Disciples to hear the Law read therefore our Saviour who was not of that mind that the reading was the most effectual mean he in compassion used a more effectual mean Luke 24. 45. Then opened he their understanding that they might understand the Scriptures Christ knew it was more than possible for them to be ignorant of their duty by only reading or hearing the Scriptures read 4ly Do not some who have the reading of Scripture yet being unlearned and unstable wrest them unto their own destruction Is it impossible that these people be ignorant of their duty 2 Pet. 3. 16. 5ly Are not some under judicial Plagues that tho' they hear they cannot understand Isai 6. 9. And quoted by the Apostles Acts 28. 26. Saying Go unto this people and say Hearing ye shall hear and shall not understand is it impossible for these to be ignorant of their duty to whom it 's impossible to understand it until God remove his judgments I need say no more the Reader will see the Authors assertion was inconsiderat 6ly Timothy I yield is commanded to give attendance to reading and no doubt to reading in publick as the edification of his hearers required but that the reading mentioned in the Text is only publick reading cannot be instructed for he was to be diligent in reading privatly also in order to his further accomplishment for Ministerial work Page 71. We have a new and rare opinion broached I shall give you his own words This publick reading the Law was of so great reputation that it is Termed Preaching it as we may see from Acts 15. 21. For Moses of old time hath in every City them that Preach him being read in the synagogues every sabbath day the word Preaching has a peculiar sense in the New Testament and signifies properly to declare or proclaim the Word of God as a Herauld or Cryer proclaims the laws or orders of a King Hence only those that proclaimed the Gospel to such as had not heard it before or read the Old Testament to the people are said to preach preaching is distinguished from teaching and exhortation and it 's observable that in the whole New Testament tho' reading Scriptures is called preaching yet interpreting them applying them or exhorting the people from them in a Christian Auditory is never called by that name Ans If these New Dictates be received they have an evident tendency to deprive men of the great mean of their Salvation which is preaching for it pleased God by the foolishness of preaching 1 Cor. 1. 21. to save them that believe But by the Author none of us can be saved now by preaching except it be by hearing of the Law read we cannot have other preaching for we in these Nations have heard the Gospel already preached and we can have preaching no more but at the first What cruel Divinity is this to the souls of men the case is plain for God saveth by preaching and the Author saith we have now no preaching nor shall ever have hereafter because its long now since it was first preached to us and all we can expect is the reading of the Law but no preaching 2ly But having found some assertions of the Author unwarrantable already I shall God willing try the strength of this also and make it appear that preaching properly is found where it s neither the reading the Law nor the first publishing of the Gospel to a people And shall begin there where himself hath laid aside the word preaching Acts 20. 7. Paul is said to preach to the Disciples whereas saith he the original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to Discourse or Dispute but the Original words which properly signifie preaching are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Author concludeth that place is answered but let the Reader look a little further and he will find the word he missed in Verse 25 and now I know that ye all among whom I have gone preaching the Kingdom of God the word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it s to be observed that the Apostle calleth all his publick Teaching among them preaching So that
House and this being religious Worship let the Author consider how this practice can be reconciled to the second Command Page 116. Vncovering the Head is a common work of respect and then followeth a digression concerning covering the Head which is not material to the purpose in hand But Page 117. However being an honour payed to men there is no reason why it should not be payed to God Ans Custom having prevailed among us to make uncovering the Head a sign of Deference and conferring honour on others is therefore practiced by us in acts of religious Worship as Prayer Praises and hearing the immediat Words of God read as a part of his Worship but this is no argument to uncover the Head to any Creature when thereby religious reverence and worship is designed but at length other pillars failing as not able to bear up the honour conferred on Churches the Author hath recourse to his rich Magazine where there is no want And it is one of the Articles of our Church that the Church has power to order Rites and Ceremonies that is to determine what particular things comes under the Apostles general word of Decency Ans Here it s to be observed that the Author is defending religious bowing when they enter the Church which is worship and for proof of its lawfulness fairly maketh this his Argument Our Church has power to order Rites and Ceremonies it followeth then that by this power the church may appoint new worship the inference is native seing according to the author it s therfor lawfull to bow the head religiously because the church hath this power I desire he would review his first preliminarie position that it belongs to God only to give rites how he will be worshiped how can these two stand it belongeth to God only and yet the church hath the power to institute new worship If the Church hath such power it were a most necessary service and justice to the World to discover and make once that commission appear whereby the Church is invested with this power and if no man can make it appear why is such a power assumed That the Church hath power to order external circumstances necessarly belonging to the Worship of God and determinable by the prudent use of natures light and the general rules of Scripture is readily yielded but what is this to a power of prescribing worship which God hath not prescribed as to bow the head religiously unto or before any creature as sharer in the worship here the Author overstretcheth the article Page 118. We stand at our praisings thanksgivings c. at our confessions of sin and at our prayers we present our selves before God on our knees Ans That there ought to be signs of religious reverence in all acts of immediat commanded worship we are agreed but there appeareth no reason why the Author should make such a difference between confession of sin and prayers for confession of sin and thanksgivings are performed in prayer and for confessions of Faith I demand by what rule they are made any part of worship except as they may be comprehended under the heads of Prayer or Praises As for kneeling in the time of Prayer which I know is most noticed let the reader understand that we are far from offending at the kneeling of others in publick assemblies but standing is also a warrantable praying posture which is our practice and in numerous Congregations such as by the Lords Mercy we have conveniency for kneeling cannot be had without forcing many of the Congregation to such a distance as they could not hear the Prayers which in their hearts they should offer up to God Ibid The Author asserteth another sort of kneeling than kneeling in prayer viz. a kneeling before the Elements of Bread and Wine in the Lords Supper We celebrat the Holy Sacrament of the Body and Bloud of Christ in a worshiping posture I know that many except against this Ans Many do except against it and of all the Arguments you have mustered not one of them passeth muster and no wonder others make exception seing your self makes the first exception before ever you bring them to the field as by your appended marginal Not appeareth saying the Authors intention is not to assert that the Scriptures require kneeling at the Lords Supper I see a bad cause will sometimes make the courage of a Champion to faint If the Scripture require not kneelling at the Lords Supper with what confidence can any man require it why are we charged as deficient seing the Scripture doth not require To what purpose did the Author write these words in his Preliminaries That the holy Scriptures contain the revelations of Gods will concerning his worship and yet by the Author the Holy Scriptures contain not this kneeling as any Revelation of his will it followeth undenyably therefore kneeling at the Lords Table is no Revelation of Gods will if this conclusion be displeasing blame the Authors two propositions his marginal Note that can admit of no other conclusion and thus he yieldeth the Cause leaving kneeling before the Elements of Bread and Wine deprived of any Revelation of Gods will let him advise us now what name we shall give it the Authors own words constraineth me to place it among the meer unwarrantable Inventions of men But the Author will not yet let it pass therefore addeth in his marginal Note but to shew that it is not contrary to the institution of Christ or practice of the Apostles who compare our receiving it with the Jews partaking of their Altar to which they approached with adoration Ans We shall have the Author answering himself in this also by his first Position Page 3d That it belongeth only to God to give Rules how he will be worshipped For if it belong to God only then there is no place left for mans prescribing of Worship whether the worship prescribed be contrary or not contrary yet it s an encroachment on Gods peculiar Prerogative to prescribe his own worship 2ly We find the Lord charging guilt on this account because he did not command Jer. 7. 31. They have built the high places of Tophet c. which I commanded them not neither came it into my heart Their wicked practices of burning their Sons and their Daughters in the fire was contrary to Gods Law yet the way that God taketh to express their guilt is because God had not commanded it So Jer. 14. 14 and 19. 5. and 23. 32. which the Reader may peruse and shall find in all these places the displeasure of God discovered because they acted without his command so that the Author's endeavours to make it appear that kneeling at the Lords Table is not contrary to the Institution of Christ will not deliver it from the reflection of being a meer invention of man However the Author essayeth what the Scriptures will do for him First The altar was of Old the Lords Table from whence his
for their instruction Ans 1. That but one sang in publick Worship cannot be instructed but the contrary that they sung joynt Praises to God otherways it had been no publick Worship 2. If but one sung and the rest hearkned where then was the Response with what colour can this be made an Argument but his next Argument will be stronger if he can therefore Page 11. 1 Cor. 14. 31. For ye all prophesie one by one that all may learn and be comforted Prophesying here as we may find from the 26 Verse of this Chapter includes Psalms as well as Doctrines Tongues Revelations and Interpretations and the praising God one by one or by turns amounts to praising him by way of Responses Ans 1. There are no Responses here directly or indirectly the plain scope of the place is to establish due order in Church Assemblies for preventing confusion and for Prophesying one by one is no more but successively to deliver their Prophesies not to affect Precedence in uttering their Gifts or disturb one another and so cause confusion in the Assembly To call this Responses is a meer violenting of Scripture Consider 2ly He who had a Prophesie had it intire by himself no other concern'd in it until it was uttered the rest were to hear but to bear no part in his work and he who was to Prophesie next was to deliver what God gave him without any relation unto or dependence on what was spoken before no intermixing of their Discourses where then doth Responses appear which require some co-herence of matter But saith the Author Herein they acted according to the settled Order of the Churches vers 33. As in all the Churches of the Saints Ans Can any man have the confidence to say that this proveth Responses were in all the Churches of the Saints Whereas without evident wresting of Scripture there is nothing of the nature of Responses found in that Text. 2ly This is not fair Treating of Scripture to rent a parcel of it from the rest which would clear the whole Therefore I will lay before the Reader that which the Author hath not set down Vers 33. For God is not the Author of Confusion but of peace as in all Churches of the Saints This Verse being considered cleareth the whole scope That for preventing confusion they should not speak together but each of them after another entirely what God the Author of the Gift had given them Yet the Author goeth away triumphing that here is an unquestionable Precedent for Responses I doubt if that man be on the Earth that will see this to be a precedent for his purpose except they have the Author's Eyes Page 12. This way of praising God by answering one another is the most antient we find in Scripture for thus Miriam praised God Exod. 15. 21. And Miriam answered them sing ye to the Lord for he hath triumphed gloriously c. Ans There are no Responses here because first there is not one word spoken in this Text but what the Prophetess Miriam her self speaketh for the women who are with her are playing and dancing but not speaking therefore no Response is made by any Object 1. But seing Miriam answered 't is therefore to be supposed that some spake before her Ans This will not hold not only because the Text mentioneth no words of any other but because the Word Translated here answered is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this word is commonly used where there is no previous words leading to any answer as our best Hebrew Lexicons Translate the Word to speak or begin to speak So also our Saviour did frequently in the Gospel begin a Discourse thus He answered where there was neither Matter nor Words relative to what he spoke as Mat. 11. 25. c. Object 2. What Miriam saith may relate to what the men sung in the beginning of that Chap Ans Responses require distinct matter but here the matter is the same so that Miriam is only repeating that which was sung by Moses and the men repetitions and responses are quite different It 's to be observed also that Miriam and the Women were in a distinct body by themselves not amongst the men when this song was Solemnly sung by them for it 's said verse 20th The women went out after Miriam and then the song was repeated by the Prophetess the Text giving no account of words by any other So that Miriam can do no service to the Author therefore help is yet sought from another I reckon the songs with which the women of Israel received Saul 1. Sam. 18. 7. To be religious and there it is expresly said that they answered one another and Chap. 2i ii Did they not sing one to another but whether these songs were religious or not c. Ans The words one another is not in the original of any of these Texts for 1 Sam. i8 7. These words one another are set down by our translation in a different Character to let all know that they are not in the Original look on the Text it self in Hebrew and you will find it so I Sam. 2i ii wanteth these words also all that is said by the servants of Achish is not this David the King of the Land did they not sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huic to him so Arias Montanus translateth it But. 2ly The Author hath good reason to raise a doubt whether these were religious songs or not the whole being but a civil Congratulatory Salutation after a Victory Page i2 But our Author affirmeth it for certain that the composure of some Psalms discover they were to be sung in parts as Psa 24. c. Ans The Author 's certainy giveth no certainty to his Reader But 2ly Suppose some Psalms be formed in Parts it will not follow that these Psalms are to be sung by responses for there is a Composure of Verses called Versus Amabaeus wherein there are divers parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon one another but not sung by one another wherein divers persons and Actions are represented who never have occasion to meet together for alternat singing by responses and thus we see how authority for responses faileth the Author wherever he seek it but at last Page i3 He saith 'T is obvious that natural necessity will teach any considering man this way of alternat singing because if the Psalms are long as some are no one mans voice can hold out to the end Ans What constraineth you to sing so much at once Why do you make such a rule to your selves without any command of God ye put Fetters on your selves and then there must be another invention to ease you by responses and causing another to do a part of your work dividing that in Parcells the whole of which is the intire work of every Joynt worshiper the Author having no more to say for responses cometh to shew us authority for Instruments in the Worship of God Page 13. The
Holy Scriptures recommend to us the use of Instruments in the Praises of God Psa 150. Praise him with Timbrel Praise him with stringed Instruments and Organs c. Ans I still find the Author for quoting the Scriptures he never explaineth even when there is need for it 's apparent he hath no great confidence this Scripture Psa 150. can evince the use of Instruments in the Gospel Worship saying the Scripture recommends to us and Page 16th Our Church permitteth the use and Page 17th This is not Imposed on any Congregation these concessions not only shew the weakness of the cause but should soon end this debate for why should you keep up the use of that to the offence of others which you have no light to impose or require But 2ly If this Scripture be your authority for Organs then why not high sounding Cymballs Trumpets and Dances in worship as well as Organs The authority by this Scripture is alike for all these 3ly If the Gospel Church should use such Instruments then why should poor country Parishes want them 4ly We have neither direction nor practice of them in the whole New Testament the use of Instruments in the worship of God of Old was a part of The Ceremonial law and therefore expir'd with it Object The use of Instruments was by the light of nature before the Ceremonial Law and therefore could not expire with it Ans 1. The dictates of Nature can make no man know that the sound of any innanimate creature can be acceptable service to God if you abstract from his positive institutions yea without institution it were presumption to offer such manner of service unto God Nature I grant will dictate that our voice and tongues which God hath given us as a glory to glorifie himself should be made use of in his Praises Nature also may prompt a man to use Instruments for his own recreation and may prove sometimes an useful diversion in time of disquiet of mind but it 's beyond the reach of nature to know that such noise and sounds shall be pleasing to God except when God revealeth and appointeth it 2. Miriam using an Instrument in the Praising of God was as a Prophetess therefore it is said Miriam the Prophetess took a Timbrel c. And not by the dictates of Nature but as a Prophetess which dissolveth the strength of the Authors argument It 's the more observable that this practice of the Prophetess was not made a pattern nor Instruments used in the Worship of God ordinarly before the Ceremonial Law The Author instanceth the Praises of the blessed in Heaven Rev. 5. 8. and 14. 2. He saith no more of these Scriptures let the reader judge as he will Ans Neither the Author nor any Christian will think there are material Harps made use of in Heaven and seing they cannot be Material therefore they can be no pattern for material Instruments in the Worship of God on earth you know no more what these Harps are than what these golden vials are found with them as well as Harps but further Page 13. 'T is observable that the word we render sing Jam. 5. i3 Originally implyes singing with an Instrument and if they had not approved the Jewish way of singing they would not have made use of a word importing it Ans The Apostles make use of the word Sacrifice often in the New Testament and yet are far from approving of Sacrifices now after the Jewish manner 2ly The Reader may observe the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made use of Eph. 5. 19. Where no Artificial Instruments can be made use of in speaking Psalms to a mans own heart And the same word in the same place for singing in the heart Now what Instruments a man can get into his heart let any seek for them who will I 'le not make experiment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No more is necessary in this Section but to let the Reader know that the Antients of great Note in the Church of God have testified against Instruments in the worship of God As Justin Martyr quest 107. Retained only vocal singing declaring that the use of Instruments belong'd to the Infant State of the Church August on Psal 33. Saith let no man betake himself to Theatrical Organs 'T is known also that the use of them was brought into Christian Assemblyes in a most corrupt State of the Church by Pope Vitalianus Anno. 683. Platina SECT 2. AS for the manner of singing Praises by the Author and those of his Communion We are not so much concerned as to vindicate our own Practice Page 15. He saith they are directed to praise God every day in a certain number of Psalms of his own appointment out of the Old Testament and then in such Hymns as are recorded in the New Ans As for singing the Psalms of David to the Praise of God we know it 's our duty both in Publict and Private And it 's to be observed 2ly These Psalms he acknowledgeth are appointed but the Hymns are only recorded in the New Testament but all Hymns recorded are not appointed to be sung by others as the Psalms of David therefore he hath Cautiously expressed this the one is appointed the other but recorded Page 15. Our Church has thought fit to require us with every Psalm and Hymn to intermix glory to the Father to the Son and to the Holy Ghost c. Ans These words are good in themselves but to intermix them with the words of Gods immediate dictating is meer Invention of men and done only by the commandment of men for it 's making that a part of worship which God hath not Instituted 2ly Let it be observed how this doth contradict what the Author himself laid down as a foundation to his whole work for Page 3. It 's said without adding and here our Church has thought fit this be intermixed 3ly And whereas the Author saith this ought not to be taxed as any real addition but a necessary expedient to turn the Jewish Psalms into Christian Hymns Ans I know he would not have it Taxed as an addition it 's all one as if he had said we have added but you must not Tax it 2ly The reason he giveth is frivolous not only because there cannot be a reason for making that worship which God hath not made worship but to make Jewish Psalms as he calleth them to be Christian Hymns hath no collour Christ's Authority hath made the Psalms of David Christian and fit for the Gospel Church without such an Invention as this Therefore tho' we deny Socinianism yet we do Tax it for an addition in the worship of God As for singing or saying in Prose there needeth no more than what is replyed already Page 16. He saith the people are to bear their part to sing or say by way of Responses Ans The people no doubt are to bear their part in singing the Praises of God and ye do not well to
hinder them by Responses for the whole that is to be sung Publickly is the part of each worshiper and none of them should be interrupted by the answering of another but all to sing Joyntly with one accord There is no more in this Section that requireth answer The Author concludeth joyfully that their Praises are agreeable to holy Scriptures and yet just now he told us of no other warrand for some part of their Worship But our Church has thought sit to require if that be as good as Holy Scripture let the Reader judge for at this rate they may bring any thing to be Worship if they but think it fit SECT 3. PAge 18. We are desired to compare our practice in our Assemblies with our Bibles Ans What so great need of our Bibles for publick Worship seing if the Church think fit we me may Worship without Bible authority 2ly It 's at our Bibles we would be but the Author is driving us to that manner of Worship that we cannot find in our Bibles I leave it to any judicious un-byassed Reader if any Scripture Proof be for singing Prose singing by Responses or for the use of Instruments in the Gospel-Church What he saith Page 18. of our Directory to sing Psalms and Read Line by Line is that which we both practise and avow And 2ly To Sing so many Verses as publick Edification and opportunity require Page 18. The Author desires to observe that he doth not condemn the singing of Psalms in Metre as unlawful Ans If not unlawful Why then so many Arguments such as they are against it 2ly How can the Author say its not unlawful seing in the very next page he saith it appears purely of Humane Invention and the following page again the singing of Psalms in metre is not the Scripture way of using them And page 24 It's purely and immediatly the invention of men Is it so even as to acts of Worship and yet not unlawful Then it followeth according to our Author that some pure immediat Inventions of men are not unlawful in the Worship of God to what purpose should he emit a Book pretended against the inventions of men in the Worship of God and yet that which himself calleth purely and immediatly the invention of men is not unlawful by the Author 's own words Page 20. And I question whether all of them were ever yet sung through in one meeting place perhaps not in all the meetings of the Kingdom Ans Is this the Spirit of meekness we heard of a little ago if he would not have his Reader believe it why doth he write and publish it and if he would have the World to believe it then they shall believe that which is not Truth for I know Meeting-houses not far from him where the Book of Psalms is sung every Lords Day in order some portion of them I say every Lords Day from the beginning to the end of that Book tho some others use their liberty in singing such Psalms as are most agreeable to the Doctrine then Preached As to what he saith of the Dr. Manton's calling the Debate of singing Prose or Metre a vain Cavil It had been good for our Author he had been of the same mind I will take no further notice of this Page 21. The Author complaineth heavily of the Translation of Psalms into Metre saying We have a Command to Translate the Psalms but none to turn them into Metre and again in the same page he saith it seems to give Humane wit too great a liberty of treating the Word of God as men please Ans The Psalms are Translated into Metre because God gave them to his Church in metre sufficient hath been said of this already and I will not repeat 2ly What the Author saith of the danger of Translating into Metre doth militate against all Translations for often many words must of necessity be used for Translating so concise a Language as the Hebrew and yet no wrong done to the Text Let the Author also remember what himself hath said page 14. That if there be any mistake through humane frailty not contrary to Faith this ought to be no exception against the use of the Translation the same serveth also for Translating into metre they cannot cease to be the words of God because they are Translated into metre for the reasons already adduced 3ly The Author appeareth under some Grievance as to the Translation of Hebrew Psalms into metre some of them as he saith hardly doing justice to the sense of the Text. If he be concerned in any such Version of Psalms he would do well to endeavour a rectification for it hath been said by judicious persons of his own perswasion there is need for it 4ly And if the Author will lay aside prejudice and be so humble as to accept of Relief from his Grievance I would recommend unto him a Version of the Psalms into Metre practised by us exact to the Hebrew Text and so exact that the Author may spend time worse than peruse and compare it with the Hebrew wherein he shall not find varying from the Original nor unintelligible nauseating Expressions 5ly The Author is so disgusted with the Psalms in Metre that he saith Page 21. We ought to use them as Humane Composures only and not as Gods Word and so they are used by our people in our Assemblies not as any main substantial part of the Worship of God but rather as a voluntarie entertainment of Devotion and a refreshment to the people between the parts of the Service c. Ans This is odd confusion concerning Worship as ever I heard for by the Author's words singing praises to God in metre is Worship yet 't is not Worship I prove both from what he saith First he acknowledgeth it to be Worship but it 's not a main substantial part of Worship then its Worship but not main Worship was ever such lame Worship heard of before Yet 2ly It s not Worship but a voluntarie entertainment and refreshment that is it s a voluntar Service but not posted as commanded Worship 2ly Will the Author say that a necessary Translation of the Original into words intelligible by us and in metre according to the Original doth devest it from the dignity of being still the Word of God he may as well say our Bible is not the Word of God because it s not Hebrew and Greek but only English 3ly If the Author be satisfied that singing Psalms in metre is not Worship then why doth he obtrude it on God on any accompt for he saith page 22. That this singing in Metre is at present in use both with you and us why doth he not bring forth his strong reasons to convince the Church of England that they are all in Errour and himself only in the Right 4. Shall mens recreations and diversions he made stated worship to God and why should the poor people be imposed on for they take it for
them a Prayer but did not Teach them to use forms by his using them nor bind them to the words of any form Page 31. The Author cometh at last to put the matter out of debate Our Saviour hath put this matter out of all dispute with impartial men by prescribing a form to his Disciples when they desired him to teach them to pray Let the Reader observe a few things before I come to particular Answer 1. That the Lords Prayer being a Form and Pattern from Christs own Mouth we judge our selves obliged to a great veneration thereof 2. This Pattern being a sum of all we are to pray for we judge no Prayers warrantable but such as are agreeable unto it 3. We are still to pray this Prayer albeit we use not its precise words 4. That this same Prayer may be warrantably prayed in its express words verbatim is acknowledged and that none should be offended when it is so used providing it be used with reverence and duly placed in the Worship of God 5. The Authority is so great and the Institution so plain that if we be not warranted by the same Authority to use these or other words in Prayer then we should be indispensibly obliged to use these very words precisely 6. But if the same Authority allow us to use other words though still the same Prayer then the obligation to the same words only ceaseth and none should be offended when other words according to the same pattern are made use of in Prayer Remember also to observe the Author's Concessions already mentioned as to all forms of Prayer And another Concession in the general Page 153. which will contribute to clear the Subject in hand Yet in a controverted place of Scripture concerning the meaning of a Command of Christ relating to some positive duty I take the constant practice of the Church from the Apostles downward to be a good means of determining the sense of it The Author had done well to make the Reader understand more distinctly what he is disputing for if this be his Thesis that no words in Prayer are lawful but the words of the Lords Prayer let him speak it out and hold by it for he often giveth his Reader ground to think so by his Arguments particularly Page 33. and 35. These things being premised I shall now God willing give particular answers Page 31. The Author sayeth For we find his way of Teaching them was not by directing them to wait for the impulses of the Spirit and immediat Inspiration and afterward but prescribing them a form of words and commanded them to use it Luke 11. 2. And he said unto them When you pray say Our Father which art in Heaven c. Ans The Author 's terming the assistance of the Spirit of Grace waiting for impulses and immediat inspiration is unsavoury at best for if he mean the way of Quakers who will not pray before they be previously moved by impulses it is not candid in him to throw this imputation on others who disown that manner of waiting But 2ly We are obliged to pray and wait for the assistance of the Spirit of Grace and Supplications Christ having promised to give the Holy Ghost to them who ask him Commanding expresly to wait for his promised Spirit Acts 1. what ever extraordinary Gifts were then to be given yet the Spirit of Prayer was included as was found by experience afterward so that exposing of this waiting without due caution is dangerous especially in an age when profane Atheists are ridiculing all the gracious Operations of the Spirit of Grace as Enthusiasm and so to have us back to Heathenism 3. Tho we are not now to wait for extraordinary and immediat Inspiration yet we are to wait for the ordinary assistance of the Spirit of Grace and Supplications promised to all Believers The Author quoteth Luk. 11. 2. but not Matth. 6. 9. which saith after this manner therefore pray ye It was not fair to cover this Scripture which giveth occasion to remember another of our Authors Imputations page 95. where he chargeth us with a design of concealing Scripture how unjust the world knoweth however the keeping up of the parallel Scripture to Luke 11. is a concealing of Scripture in the very season when it should be published did not the same mouth which uttered these words say utter also these words Pray after this manner are they not of equal Authority and equally necessary for the Reader to understand 2. No man will say this variation in the very entry of the Institution was fortuitous or unnecessary but for some peculiar instruction to the followers of Christ that they might understand how to improve this pattern of Prayer 3. Therefore we owe as great veneration to the words of Christ Matth. 6. 9 as to his words Luke 11. 2. 4. Christ himself in the Institution maketh a considerable alteration of the words which plainly evinceth that it was not so much meer words as matter and substance that Christ taught his Disciples 5. That the difference as to words is Conspicuously great let them be particularly considered 1 Math. Hath After this manner Luk. hath say 2 Matth. Hath Give us this day our daily bread Luke hath day by day 3 Matth. Forgive us our Debts Luk. Forgive us our sins 4. Matth. As we forgive our Debtors Luk. For we also forgive every one that is indebted to us 5. Matth. Hath a large conclusion For thine is the Kingdom and the Power and the glory for ever Amen Luke Hath no conclusion nor so much as Amen 6. The difference then being so great in wording of this Institution it must some way be instructive to us none daring Impudently or profanely to say it flowed from a negligent omission That then which natively appeareth is that it was never Christ's design to limit us to bare words Why is it delivered to us in different words But to shew we may use different words and keep by the matter 7. Whichsoever of the Evangelists a man shall follow in this Prayer he shall be constrained to use different words from the other Evangelist and yet both are the Institution of Christ Therefore by Christs Institution different words are warrantable in praying this Prayer seing the Institution it self is in different words 8. If it had been Christs mind that only these precise words should be used in Prayer then the Apostles would have used these words of Prayer for as the Apostle saith we have the mind of Christ but we do not find that the Apostles in their Prayers ever made use of these very words it cannot be said they prayed none for we have their Prayers recorded It cannot be said that they forgot or were negligent of their Masters command for great grace was upon them all it cannot therefore be said that they were left of God to their inventions in prayer for God did shine upon them and helped them to pray with great success and
immediatly after their praying they were filled with the Holy Ghost Act. 4. 30. Yet in all these Prayers we find not the Form of the Lords Prayer used by any of them as to it's words tho' none should doubt their keeping by the matter Now let the Author say plainly whether the Apostles sinned in not using that Form of words or if they did shake off the badge of their profession by omitting to use these words For the Author calleth this Form of prayer the badge of our profession If he say they got extraordinary help for Prayer I would soon answer that the more bountieful their Master was to them they should have been the more tenacious of any thing concern'd his honour as a Badge of their profession Add to all this our Authors Concession above-mentioned that the practice of the Apostles is the best way to know the meaning of a positive command let him now make application for the constant manner of the Apostles praying was by using other words Object But the Apostles might pray this Form in words tho' it be not recorded to us Ans De non existentibus non apparentibus idemest judicium that which appeareth not is to us as if it did not Exist Page 32. He saith that which the Disciples desired of Christ was not to teach them absolutely or in general to pray but as John taught his Disciples that is to give them a Form of prayer Ans All this is gratis dictum without any proof for first to say that the Disciples were so self-conceited that they needed no Instruction from Christ as to the matter of Prayer but only a Form of words is unwarrantablly asserted 2ly That John gave his Disciples a Form of words is but the Authors conjecture for he might give them direction as to the matter of Prayer without restricting them precisely to words as Christ himself did teach his Disciples not limiting them to words Page 33. Saying the substance of it in other words will not answer the intent of this command Ans I have proved the contrary already that when the substance of that prayer is observed the Institution is observed though the words differ Ibid. We are sure the substance of the prayer is put by Christ in the most apposite words c. Ans I am sure of the same that there are no words better but I we lay not aside these words for we use these words and are both constrained and allowed to enlarge upon these words according to our various necessities and the vast treasure of matter comprehended in each petition of the Lord's Prayer It 's neither contempt noâ— neglect of these very words but rather that each of these most excellent words is as a Store for many necessary words of our own For the Author to call all other words Invention by way of contempt is groundless if he mean all other words are unwarrantable Invention then let him speak out plainly and if he stand to this then he chargeth the Apostles with unwarrantable Invention in the Worship of God then he chargeth the Church of England with the same guilt for she alloweth frequently other words in Prayer then he contradicteth some of his own words mentioned already saying that he doth not condemn extemporary Prayers as unlawful yea his own words in the next foregoing Page 33. where he sayeth whatever other prayers we offer to God this ought not to be omitted where the Reader may observe by the way that the Author by these words other prayers goeth farther from the Lords Prayer than we allow for we disown other prayers than the Lords Prayer tho' we use other words we are oblidged still to pray the same prayer not other prayers Page 34 When we take the liberty to word our own prayers we may forget some things Ans No doubt but we often forget and so stronger Christians than we know not sometimes what to ask as they ought But 2ly Do not you also sometimes forget hath a Form made you perfect Is the repeating of these words a remembring all that is contained in the Petitions of the Lords Prayer and when you have remembred a part may you not forget what is most necessary for you to insist upon was not the great Apostle sensible of this when he knew not what to ask No doubt he knew the Lords Prayer as well as you it he had been of your mind he would not have been so pinched since the Form of words would Cure all 3. This trusting to words savoureth too much of the opus operatum that Papists lean to judging the efficacy of prayer to be only in the words and therefore regard not what their minds be exercised with and in the very time of their prayers can Salute or speak to one another providing they get the Task of so many words said out at length Page 34. He objecteth again they who lay aside the words of the Lords Prayer are in danger to lay aside some of the substance of it also particularly the substance of that Petition forgive us our trespasses as we forgive c. And some saith he publickly dispute against the Form for this very reason Ans Whether men use the words or not they are ready to forget as all should acknowledge 2. That which is said of some mens omitting that Petition forgive us as we forgive c Doth not appear a forgeting as it 's represented by the Author but a Stated quarrel with the prayer it self this we abhor as a presumptuous challenging of the Author of that Form and therefore disown and Declare against all Disputes which Reflect or accuse any of Christ's Institutions or any part of them Yet 3. Since Forgiveness is to be sought on these Terms as we forgive others â—t concerneth all narrowly to search their Conscience whether from their hearts they forgive others as they would be forgiven of God for if this be not endeavoured men do but proâ—ane that Prayer men should also examine their Actions lest by these Malice be discovered and so their professing to forgive others be found a deceiving of themselves and Hypocrisie in the sight of God If I should be found Persecuting others with all the power I could and would not endure their Neighbour-hood tho' sober and peaceable men I would be obliged to Charge my self with Malice against them and therefore had not forgiven them and so could not but profane that prayer if I did not repent and amend Page 35. This prayer being given us as a Badge of our profession a Summary of our duty as Christians and a Form of sound words it 's no more lawful to alter it than lay it aside and it would be the same presumption and hazard to substitute other words in stead of Christ's and therefore the words must no more be altered than the words of our Creed Ans 1. That the Lords Prayer is given as a Badge of our profession is spoken without Book it 's given
here we have one place where the Gospel is preached to these who heard it before by the proper word which the Author seeketh after for he had been three years amongst them which was more than once as a Herauld publishing a Proclamation and so be gone Neither could this preaching be only a reading of the Law for the Apostle preached the Kingdom of God and faith toward Jesus Christ verse 21. 2ly The Apostle had preached so frequently amongst them that they were now a formed Organical Church with their Officers Presbyters whom verse 28. He calleth Overseers or Bishops and to them the charge of the flock was committed no man will say that all this was done by once Preaching to them 3ly That preaching properly was to continue in the Church of God where it was neither reading the Law only nor the first publishing of the Gospel I prove from 2 Tim. 4. 2. Preach the word be instant in season out of season reprove rebuke exhort with all long-suffering and dostrine by which Scripture these two things are clear 1. That the Evangelist Timothy was appointed to preach the Gospel and that was more than to read the Law 2. That he was to continue preaching which was more than once as a Herauld to publish the Gospel and so have done For the first That he was appointed to preach is the plain word of the Text. And it is again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that it was not to read the Law only is evident for in the next verse he is required to do the work of an Evangelist which was to preach the Gospel 2. He was to improve the Gift God had given him by prophecy with the laying on of the hands of the Presbytery this Gift was more sure than to be a good reader he had learned that when young 3. He was rightly to divide the word this was more than reading his preaching then was more than to read the Law for 1 Tim. 4 1◠These things command and teach viz. That Christ was the Saviour as the words immediatly preceeding shew The next thing to be made out is That Timothy was to continue preaching so the Text saith be instant stand to it as the word beareth in season out of season therefore preaching was to be his ordinary work while he was in the Ministry and supposing but not granting that Timothy was to be fixed Bishop at Ephesus as is asserted by these of the Prelatick perswasion then I demand of the Author if Timothy was never to preach the Gospel but once at Ephesus to be a fixed Bishop and yet preach but once is strange If the Author say That after his first preaching he migh interpret exhort c. Answer But the Text saith preach And why should any presume to alter or give it a lesser name than the Holy Ghost hath given it 2. It should be observed here also that after the Apostle hath said preach then he brancheth out its several parts reprove rebuke exhort with all longsuffering and doctrine All which are parts of Preaching being performed by a Minister in his publick Administrations This Text then doth plainly yield us preaching where it was neither reading of the Law nor the first publishing of the Gospel I might add many other Scriptures which overturn the Authors assertions as Acts 5. 42. And dayly in the Temple and in every house they ceased not to teach and preach Jesus Christ this was neither reading the Law nor once preaching seing it was dayly Acts 28. 30. And Paul dwelt two whole years in his own hired house preaching the Kingdom of God this was neither reading the Law nor once publishing the Gospel for it cannot be thought that the first publishing would take two whole years in one place the Author had done well to let the world know how long time the first publishing did require but he hath needlesly run himself into this Thicket Acts 3. 20. And he shall send Jesus Christ which before was preached unto you and yet the Apostle Peter was at this time preaching unto them himself as is evident from the 2 verse of the next Chap The priests and Captain of the Temple came upon them being grieved that they taught the people and preached through Jesus the resurrection from the dead Here then is preaching to such as heard before I need waste no more time on this though I could instance Philip his preaching to the Samaritans where Christ had preached before And let the Reader observe that the Scriptures I have quoted for preaching are these very words in the Original which the Author required I might also here observe the Authors words at the beginning of this next Section the words are The practice of our Church in reading and preaching the word these of his Church had the Gospel preached to them long before now and yet both reading and preaching remaineth with them by his own words How cometh he to have preaching now seing it s neither reading of the Law for they have reading besides nor is it the first publishing of the Gospel for his people heard the Gospel before he was a preacher to them if in this case preaching properly be not found in the New Testament Then whence hath he his preaching how unhappy a thing it is to espouse a bad Cause He may now see that no success attendeth his labour and let never man have better success in attempting to deprive the Churches of God of continued Gospel preaching I say preaching properly according to the Scriptures Psal 71. Tho reading the Scriptures is called preaching yet interpreting them applying them or exhorting the people from them in a Christian Auditory is never called preaching Ans 1. Ministerial Gospel Teaching is Preaching Acts 5. 42. They ceased not to Teach and Preach Jesus Christ Here the Apostles Teaching and Preaching are one 2ly Ministerial Exhortation is Preaching as is clear Luke 3. 18. And many other things in his Exhortation Preached he unto the people here such Exhortation is Preaching 3ly Ministerial Reproof c. is Preaching as appears 2 Tim. 4. 2. where reproof rebuke exhortation and doctrine are parts of Preaching for the Apostle there calleth them Preaching And for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Author layeth so great burden upon besides that the Author knoweth words are commonly Transferred from that which they did at first most properly signifie to express things more remote especially its Translation not being heterogeneous but of the same general Nature as is this of proclaiming as a Herauld for so is the publishing of the glad Tidings of Salvation But 2. Let the Author take the word as strictly as he will he who is an Herauld by Office is at his Masters command to proclaim and publish as often as his Prince requireth be it in season or out of season so must the Ambassadours of Christ publish the Gospel of Peace as often as the Master requireth while they continue in Office having
matters of Fact that its hard to discover the Truth without irritation and yet if I conceal the Truth I shall suffer strangers to be imposed upon to their hurt let the Reader therefore consider that we who have better occasion to understand the knowledge of younger and older of our own Communion than the Author we know him to be in a mistake and the mistake so gross that I can upon knowledge affirm that few Children amongst us of competent age want the Shorter Catechism by heart especially where Ministers are to examine them some yea many of them can give the Answers to many Questions of the Larger Catechism 2ly Nor one in five hundred retains it Ans Hath the Author examined five hundred of our Communion for he saith he hath found it by experience but it may be justly questioned if ever the Author was so officious or these of our Communion so obsequious as to give him occasion for examining one hundred of them 2. Albeit I am not obliged to gratifie the humour of such as slander us yet for undeceiving of strangers I do ingage to find within the Parish of Derry some hundreds of persons come to age able to give account of all our Shorter Catechism from the beginning to the end Page 83. Lastly after all it is imperfect of some of the principles of the Apostles Catechism being quit left out of it I mean laying on of hands Heb 6 2. Ans By what authority the Author calleth that Scripture the Apostles Catechism I understand not there are principles and foundations named there but that therefore it was the Apostles Catechism cannot be instructed and that a form of sound words should have no more or other words than these cannot be made appear and that which you call the Apostles Creed differeth far from these words 2. The Rite of laying on of hands was no foundation but the Doctrine signified by it therefore it s said in the Text The Doctrine of Baptism and of laying on of hands and tho the Rite be not named yet the doctrine is contained in our Catechism and the Rite it self mentioned in its due place of the Ordination of Ministers 3. Whatever this Foundation be yet it s not to be found in some other Catechisms which you prefer to ours since your own wants it condemn not others Page 83. But the most sad and deplorable defect of your performance of this Duty is your casting out the reading of the Word of God from most of your publick Assemblies directly contrary to Gods Institution and Ordinance for the Instruction of his Church insomuch that setting aside a verse or two for a text or quotation at the discretion of the Teacher the voyce of God is never publickly heard amongst Them this is a matter of Fact and undeniable and in all the Meetings of the North of Jreland in a whole Year perhaps there is not so much Scripture read as in one day in our Church by the strictest enquiry I could make Ans If this Libel were made out I admire he should ever call any of us his Brethren and Christians but hold to his old Opinion that Presbiterians belong not to the Catholick Church The remembrance of this maketh the Author's aspersions the more easie but I would willingly know from the Author 's mature thoughts what answer himself thinketh should be given to such Words would he have us to belie our selves and take with it or will he take it patiently if we say it 's false for he may as warrantably say that we have no Assemblies as that we have cast the Word of God out of them 2. In this also we appeal to thousands who for many years have been ear witnesses to the contrary 3. It s ordinary for Ministers of our Communion to Lecture on the Lords day before they preach and many of them to my certain knowledge read either a whole Chapter or a Psalm some others if a Chapter be long or have textual difficulties will divide a Chapter as they think fit for publick Edification We commonly every Lords-day sing the Words of God three or four times and ordinarly twice the number of verses that the Author nameth at each time Besides our text we quote and explain many Scriptures in our Sermons and for this we are condemned by some of another Perswasion who I can instruct have said you may know men have little matter to Preach when they quote many Scriptures and on that very account have disrelished our preaching Tho many Scriptures especially when they are explained are the very sinews of Preaching and one of the Proper means for convincing the Consciences of hearers as the Apostles Sermons do testifie which we find every where fortified with Scriptures tho they had the immediat assistance of God's Spirit I say not much at this time of other mens Sermons how often they are destitute of Scripture evidence and the loss that hearers thereby sustain But now let the candid Reader judge having laid before him the many ways we read and improve Scriptures in our publick Assemblies and that by the mercy of God we have now many Meeting-Houses in the North of Ireland and compare this with what the Author hath said That in all the Meetings of the North of Ireland in a whole year perhaps there is not so much Scripture read as in one day in our Church I am peswaded that every thinking and ingenuous person of the Author 's own perswasion will be surprised at these words Nay I can warrantably say that often in one of our meeting Houses on the Lords day there is as much Scripture first read by it self in a Lecture then singing with the words of David in Psalms then many quotations with explanation that altogether will I say frequently amount to as much as the four Chapters mentioned by the Author And how his four Chapters will hold up with above fourty meeting Houses more let any man of common sense judge But the Author alledgeth our practice is contrary to Gods Institution because as he saith we make use but of a verse or two for a Text. Ans If we did cast the word of God out of our Assemblies as he saith then our practice were contrary to the Institution no doubt But seing the Author mentioneth Institution and thereupon immediatly chargeth us with reading too little in publick and thereby guilty of neglecting the Institution this giveth me occasion again to require the Author's shewing of that Institution how much to read at once or on one day I shall never dispute more against him or any man on that Head if this Institution can be made appear where shall we find it Shall this Institution for how much reading be gathered from that which Moses requireth Deut. 31 10. Which the Author quoteth but this was requird to be done at their Feasts of Tabernacles one of the Jews extraordinary Solemnities 2ly If the whole Law was then read is this the
Institution to read the whole Law at once I believe the Author will make less reading serve him for one day so then he findeth not our Institution from this Scripture Is it from Joshua's practice but Joshua's reading the whole Law together will be found too great measure also Shall we have this Institution from Ezra's practice at that extraordinary time Neh. 8. 3. Where Ezra read from morning until mid-day but this will be thought an extraordinary time the people not having seen the Law for a long time before and therefore not a rule for ordinary Assemblies 2ly When the Law was then read expounding attended the reading and therefore is was not the meer pure reading only which the Author seeketh after 3ly If any should suppose their reading so long to be a precedent or rule for others to read as long and so begin and practise it yet according to the Author no Copy can come so near the Original as his way who appointeth four Chapters so the Institution for how much reading cannot be had here But may we have it from the practice of reading in the Synagogues no for if we had an account how much they read many would question if their practice could found an Institution to us Where then shall we find this Institution may we not warrantably when we are looking every where for it take into consideration Christ's practice in reading Luk. 4. Who so far as is recorded to us read but a few verses of a Chap. and then closed the Book Shall we consider the practice of his Apostles but there we shall find much Preaching but little or no reading performed by themselves in publick Assemblies Let not the reader mistake as if I were pleading either for little or no reading in publick Assemblies but am only in pursuit of that Institution mentioned by the Author whereupon he foundeth his challenge that we read too little Scripture tho' it was his work to have discovered this Institution before he had charged others with guilt for breach of it Seing then that it doth not appear either by express Scripture or necessary consequence that there is any particular Institution of God oblidging Ministers to read so much or so little at one time in publick Assemblies then no men have power to prescribe where God hath not prescribed having no Commission for it and seing they have no power to prescribe then they have no power to judge and condemn for not following their dictates Yet God hath not left us destitute of general rules whereby our practice may be safely determined 1 Cor. 14 26. Let all things be done to edifying this direction is given by the Apostle for the due ordering of the several parts of the worship of God when they came together in their Assemblies that they should have this general rule before all their eyes viz. The edification of the hearers some of them thought the time of their worship should be spent in one part of religious work and some in another but the Apostle requires to let all center in this of publick Edification This general rule was given to such as were called of God and fitted to Officiate and speak in Christian Assemblies the greatest or most eminent of them had no Authority but for edification 2 Cor. 10. 8. The authority given the Apostle Paul was for no more Seing then that the Ministers of Christ are to do all in his Service for edification then this is to be their great Study that by Christs direction they may manage all the parts of his Worship in such Season and Order as may be fittest for the edification of his people and to make this the more evident it should be considered that Christ hath appointed his Ministers to feed his flock and as Stewards of the Mysteries of God to give his people their portion in due Season as those who must give an account to their Master therefore to these Stewards it belongeth by their Masters direction to distribute the portion and proportion of food fit for them and consequently the time to be spent in reading Preaching and Praying in publick Assemblies Page 84. The Author solaceth himself that by their reading much one may know where to find the Worship of God in its purity One would think this alone were sufficient to shew the people where the worship of God is in it's purity and to prove our Assemblies to be the true Church of God against all that come in competition with us Ans Let him not who puteth on his Armour boast as he that puteth it off for to make much reading of Scripture a proof of the purity of a Church is a false sign for the Church of the Jews had much reading of Scriptures the Author hath quoted them already for much reading yet even then they were in a most corrupt State specially by their own Traditions which they added to the Word of God For which cause our Saviour saith their worship was vain let all concerned take notice of this who still keep a door open for the inventions of men in the worship of God 2ly If this new opinion of the Author would pass through the world as an Oracle that every Church who read much Scriptures is a pure Church then how easie were it for the most degenerate Aposttate Church in the world for retriving the reputation of Purity to appoint much Scripture to be read I doubt not but upon condition that all the reformed Churches would esteem the Apostate Church of Rome a pure Church and consequently return to her again she would soon appoint Scriptures to be read in abundance for by the Author's argument this of reading much would prove her pure what ever abominations she were sunk in otherwayes What the Author hath further Page 86. is all answered except reviling saying twice we are self condemned I will not revile again nor desire the Reader to do it yet by what is already conserted if he be judicious he will know who are self condemned Page 86. The Author cometh to answer six pretences against reading of Scriptures in publick which are all but wasting his own and his Readers time pretences he may call them but who are the pretenders I know not for they are not of our Communion who either give or pretend such reasons and therefore may rationally dismiss them whole Sale as nothing concerned in them Whether these reasons be Excogitat or heard by the Ear he best knows However any thing occurring in them new and not answered already shall be considered as occasion requireth The first reason is that the people are oblidged to read the Scriptures at home and being thus acquainted with them the reading of them is not necessary in their publick meetings Ans 1. In short we have and give no reason against reading Scriptures in publick therefore his answer is superfluous as to us Yet 2. Private reading of Scriptures is an ordinance of God as sure as publick reading 3.
Private reading of Scriptures hath been signally blessed of God as to the Bereans who daily searched the Scriptures that they might understand what they heard in publick and know whether it were the truth of God or not this their private diligence was so blessed of God that there is a remark put upon it by the Holy Ghost Acts 17. 11. therefore many of them believed Page 88. It is therefore a great temptation to the people to be negligent and a great want of care in a Church to leave so material a thing as the reading of the word of God to private diligence Ans It 's great want of care in a Church when people are not exhorted to read Scriptures in private and to tell them as the Author doth Page 180 of his Book that some parcels of the Book of Common Prayer is as full and proper a service as any Master of a Family can desire to offer to God and no exhortation to read any portion of the Scriptures as immediatly Dictated by him But 2ly This is no pretence of ours against publick reading the Author misseth his mark He addeth That many of the common people of our perswasion are ignorant of the very History of the Bible Ans The Lord in mercy grant the people both of your perswasion and ours more true knowledge but some times there is a beam in a mans own eye when he challengeth a mote in anothers For the 2d pretence Page 89. That copies of the Bible are now common and easie to be had and most Families have some in them that can read Ans We have great reason to give thanks to God that it is so and the greater fault it is to neglect reading of Scriptures in Families seing God hath dealt so bountifully with us Page 90. And to rely upon peoples procuring and reading copies of the Bible privatly is to leave Gods way and presumptuously depend on that which has no promise annexed to it Ans If privat reading of the Scriptures have no promise annexed to it then what profit is it for any man to read the Scripture if no blessing be promised his labour is lost if I had not read this expression in the Author's Book it would been hard believing any report that such dangerous unwarrantable words could have dropt from his Pen. 2ly God hath commanded privat reading of the Scriptures as expresly as he hath commanded publick reading whereby it becometh the Ordinance of God no less than publick reading let the Reader observe what God speaketh Deut. 6. from verse 6. and downward The Laws of God were to be written on the very posts of their houses that they might read them frequently 3ly Seing then this privat reading of the Word of God is his Ordinance no less than publick reading by what warrand can the Author say there is no promise annexed to it But besides this 4ly I will prove from the Word of God that promises are annexed to the People of God's privat Diligence in reading the Scriptures Let the Reader observe Deut 6. verse 3 where we have these words Hear therefore O Israel and observe to do it that it may be well with thee and that ye may increase mightily as the Lord God of thy fathers hath promised thee in the Land that floweth with milk and honey Here is a comprehensive promise containing many blessings That it may be well with thee and next the qualifications of the persons to whom this Promise belongeth followeth verse 5. Thou shalt love the Lord thy God with all thine heart Verse 6. and these words which I command thee this day shall be in thine heart and verse 7. And thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thine house And verse 9 Thou shalt write them upon the posts of thine house and one thy gates By which Scripture its evident that such as diligently make use of the Word of God in their Houses have the promise of God that it shall be well with them Let the Author find out a more express promise made to publick reading than is here to privat reading then it s no presumption to depend on this promise annexed to privat reading Ibid There are still many families even amongst Protestants that can neither compass a Bible or get any to read it Ans Blessed be God that even poor people among us will pinch themselves rather than want a Bible and such as are so very poor that they cannot procure one it were charity in the Author who is able to provide some Bibles for such indigent persons As for these who cannot read where God giveth a heart for it they take help of their Neighbours who can read 2. The Author injuriously supposeth them to be deprived of all publick reading of the Word of God which I have proved already to be an unjust imputation ibid and there are at this day too many of all parties that neither read themselves nor hear one Chapter read in a whole year except at Church Ans And no great wonder if they never be exhorted to privat reading in their Families and withal told that there is no promise annexed to privat reading which is not only comfortless and discouraging Doctrine if they have no promise of God to be bettered by their reading but pernitious to the souls of men Page 92. The Author saith That the word of God cannot be presumed to have the same efficacy when read privatly as it hath when read in the Assemblies of Christians since he has given us a peculiar promise to be present in such Assemblies Ans The promise of this peculiar presence is Matth. 18. 20. Where two or three are met together in my name c. The presence promised in this Scripture belongeth not only to publick Assemblies but even to two or three meeting in Christs Name for his Worship then a privat Family if they were but two if they meet together for his Worship agreeing together to ask of God according to the Command of God these few Christians thus met together have the promise of Christs presence no less secured unto them than if the Assembly were greater Christs own words prove this to be undenyable Page 92. The third pretence alledged is that reading takes up too much time and is a hinderance to the more profitable Duty of what you commonly call preaching Ans It s tedious to be always put to declare that not one of these pretences are ours The Author may debate against himself if he will yet Page 93. The Author giveth a new Concession which is in my opinion too ample and more than we desire or resolve to practise when he saith Suppose that upon some extraordinary occasion it may be lawful to omit reading of Gods Word in our Assemblies that we may have the more time to manage a Discourse for the instruction of the people Ans If there be time to manage a Discourse I do
meriteth consideration and so much the more because the Paschal Lamb Typified Christ who is called our passover and the Lamb of God who taketh away the sin of the World and tho' I do not observe this thereby to plead that the celebration of the Lords Supper should be no more frequent than the Passover yet it may be conducive for softning the rigide censures of some against others who cannot celebrat this Sacrament oftner than once a year though they willingly would Page 147. Since our Saviour hath taken off the confinement as to time and place it follows that they who celebrate it seldomer than the Jews did their passover must needs have less regard to the memory of Christs death and the deliverance wrought by it than the Jews had to their deliverance out of Aegypt there being no other imaginable reason that can tempt them to neglect purifying of themselves c. Ans This reflection is more severe than well proved for even those who have some measure of regard to the memory of Christs death may have such impediments invincibly crossing their desires that sometimes they cannot celebrate so often as once a year which may be the affliction of some ministers but not their sinful neglect nor oblivion of Christs death but. 2ly It 's rare to celebrate it more seldom than once a year in any congregation of our Communion where the congregations are brought to any tollerable Settlement I grant the time was that the people of our perswasion both Ministers and others were so pursued by Bishop's Courts because of their meeting together and adhering to their sound principles that some were imprisoned many Excommunicated and their Families broken other hunted as Patridges on the mountains and especially if they were found celebrating the Lords Supper if these be the times that the Author chargeth us with the guilt of seldom celebrating it is not fair for he knoweth as well as I who were to blame and I know where the Righteous God placeth the guilt Page 148. And there can be no better way of determining when we are oblidged to do it than by observing when God in his goodness gives us opportunity for either we are oblidged to do it or else we may choose whether ever we will do it or not Ans I am well satisfied with this proposals of opportunity providing that all consider and a be consider at a that every thing be considered to make it an opportunity indeed and a seasonable occasion for this celebration But First There may be a seasonable opportunity for the Ministers part when it is not an opportunity for the people There may be an opportunity for the Minister and some of the people when it 's not so with others of the people and renting of Societies must be guarded against There may be a fit Season both for Minister and people and yet all of them be obstructed by external lets Yet 2ly The Author 's calling this the opportunity whensoever they meet together as Page 149. I say this cannot generally hold for Christians may have occasion to meet together even for worship when there is no opportunity for celebrating the Lords Supper as when God requireth them to meet together for prayer and fasting and the day spent in such humbling exercises as are then suitable But. Page 149. The very design of our publick meetings on the Lords Day and not on the Jewish Sabbath is to remember and to keep up in our minds a sense of what Christ did and suffered for us till he come again Ans That the Lords day is designed for a memorial of Christs Resurrection all acknowledge but that it 's instituted for a memorial of his Sufferings and Death is new and unwarrantable if this had dropt from a Dissenters pen we had heard it again on both sides of our head Page 150. It seems then probable from the very institution of this Sacrament that our Saviour designed it should be a part of Gods Service in all the solemn Assemblies of Christians as the passover was in the yearly Assemblies of the Jews Ans The paralel made by the Author between the Jewish Assemblies and Christian Assemblies runeth not even and to make it straight it must run thus our Saviour designed our Sacrament should be a part of Gods Service in all the solemn Assemblies of Christians as the passover was in all the Solemn Assemblies of the Jews the paralel holdeth not otherwise and then it followeth that the passover was a part of Gods Service in all the Solemn Assemblies of the Jews which could not be since the passover was but once a year 2ly If then the passover service as to the time when were designed as a pattern for the time when our Sacrament should be celebrated then it will follow that our celebrating should be but once a year so that whatsoever was designed by Christ it 's evident our Author's design is at a great loss by what he now sayeth Page 150. And the same is further manifest in the second place from the examples of the Apostles and of the Churches of God in the New Testament they cannot be supposed but to have understood what Christ meant by these words Do this in remembrance of me and if it appears that they did make this feast a constant part of their ordinary worship we may safely conclude that Christ meant it should be so also and here it is observable that we do not find any Solemn Stated meeting of Christians for worship in the whole New Testament without it At first the disciples had their meetings every day and then they likewise daily received this Sacrament Acts 2 46. and they continued daily with one accord in the Temple and in breaking of bread from House to house Their meeting together was on purpose and with express design to celebrate this Feast 1 Cor. 10. 20. When ye come together therefore into one place this is not to eat the Lords Supper and downward Page 151 Then surely the Apostles saying that when you come together into one place this is not to eat the Lords Supper c. Gives us ground to conclude that in his opinion eating the Lords Supper ought to be one constant end of our coming together Page 152. When the meeting of Christians came to be fixed to the first day of the week or the Lords day the breaking of bread was likewise brought to the same day so Acts 20. 7. And upon the first day of the week when the disciples came together to break bread Paul preached unto them Ans By all this the Author is labouring to get the time of celebrating the Lords Supper fixt which he hath said Christ did not prefix 2ly He passeth now from his first overtur that opportunity was the time when this celebration should be for a Stated time is now his pursuite 3ly As to this Stated time he hath two of them in hand the one is every day the other is the Lords
hearts now he findeth other reasons are imaginable and why should he not be charitable to such as find not conveniency for so frequent receiving as others For his calling Ministers under the Gospel Priests is unsavory and unwarrantable seing the antient Priest-hood is taken down by the coming of Christ and the Sacrifices we have now to offer are only Spiritual so that Church-Officers under the New Testament are no otherwise Priests than all true Believers who are made Kings and Priests to God I think less of Papists retaining that name because they profanely make a sacrifice of Christ in the Mass Page 157. That every Parishoner shall communicat at least three times in the year whereof Easter to be one and surely such as cannot fit themselves so often must in their own opinion be out of a state of Grace and deserve to be excommunicated by the Church Ans If these words last recited were asserted and maintained by any of our Dissenting Ministers I must freely speak my thoughts that he deserved Deposition from the Ministry as unfit to have the charge of Souls who would rule them with such rigor as to excommunicate them purely for their weakness Let the Reader take notice of Ezek. 34. 4. The diseased have ye not strengthned neither have ye healed that which was sick neither have ye bound up that which was broken neither have ye brought again that which was driven away neither have â—e sought that which was lost but with force and with cruelty have ye ruled them And verse 10. Thus saith the Lord God behold I am against the shepherds and I will require my flock at their hands and cause them to cease from feeding the flock c. The Authors designation of a person deserving excommunication cannot but surprise any thinking Reader who hath any sensâ— of Religion for First He saith such as cannot fit themselves 2. They must in their own opinion be out of a state of Grace and therefore deserve excommunication For the first such as cannot if he had said such as will not fit themselves deserve censure would have been suitable to the care of a faithful and compassionat Pastor but to punish because they cannot is merciless for albeit they cannot fit themselves for receiving yet they may be diligent in the use of means and longing for fitness and for a time remain under fears and doubts so that they dare not receive least they eat and drink damnation to themselves they are not able as yet to eat in Faith and they find by the Word of God that whatsoever is not of Faith is sin and that every man should be perswaded in his own mind Should such persons be excommunicated who are so far from contempt of that holy Sacrament that all their fear is lest they profane it by receiving unprepared God requireth the man to take time to examine himself before he eat of that Bread which he must attend waiting for some competent preparation it grieveth him that he is not in due readiness to obey Christs gracious command Do this in remembrance of me laboureth for it resolveth that so soon as ever he can eat in Faith he will embrace the first opportunity of receiving only at present he cannot shall he be therefore rigorously driven to partake right or wrong whether he can do it in faith or not The Reader may yet further consider that the preparation of the heart in man is of the Lord and therefore not in mens power to prepare themselves when they will therefore Gods assistance for preparation must be waited for if the Minister urge on peril of excommunication he must and shall receive the man feareth a worse excommunication to be cast out into utter darkness wanting a wedding garment and dare not eat and drink damnation to pleasure his Minister or to avoid temporary excommunication specially clave errante as certainly in this circumstantiat case the excommunication were invalid and a minister so abusing the Ordinance of Excommunication would merit it more himself than the man guilty of no contempt and only laboureth to partake acceptably For the 2d That such must needs think themselves out of a state of Grace Ans And what if they did think so this their present opinion of themselves doth not deprive them of a state of grace they may be deprived of assurance and yet not deprived of grace after a man is by the mercy of God stated in grace and in Christ Jesus for whom there is no condemnation yet it is a distinct act of the spirit of God to make known the things that are freely given of God a man may be in a state of salvation and yet constrained some times to cry to God for restoring the joy of his salvation a godly Job was sometimes of opinion that God was holding himself his enemy yet he was no enemy but this he spoke when God hid his face from him Job 1324. should such a man as Job been excommunicated because he had so bad opinion of himself no sure for though God cause grief yet he will have compassion according to the multitude of his mercies and make his people praise him that though he was angry yet his anger is turned away and he comforteth them But suppose a man were not in a state of grace should he be therefore excommunicated seing to be in a state of grace is to be reconciled to God by the Bloud of Christ and sanctified by his Spirit and all such are members of the invisible Church now shall men be cast out of the visible Church because they are not of the invisible What Laws of God can be found to warrand this practice This is a dangerous invention indeed to throw people out of the means of Grace because they are not yet in a state of grace for the Gospel Kingdom of Christ on Earth comprehendeth the good and bad the Tares amongst the Wheat in one Field till the Harvest and then they shall be severed I can observe no more in this Section that giveth occasion for any further answer SECT 3. PAge 159. And here first I must observe to you that you have no fixt or set times for the administration of this Sacrament on the contrary your Directory orders that the time how often this is to be celebrated may be considered and determined by the Ministers and other Church governours of each Congregation as they shall find most convenient for the comfort and edification of the people committed to their charge Ans 1. The Author hath said that Christ hath prefixed no time 2. He telleth us that the Apostles varyed the time sometimes dayly and afterwards on the Lords Day 3. He saith they vary the times themselves for some of their Churches have it more seldom and some more frequently Why then is it so great a crime in us to want fixed times why did himself say Page 148. That there can be no better way of determining when than by observing
when God giveth opportunity 2ly This opportune season for publick edification we are willing to attend but then prefixed times especially long before celebration may prove no opportunity many things may and often do emerge making it not convenient for the publick good to observe these prefixed times and that Ministers and other Church Governours should determine the time as the edification of each Congregation requireth is convenient and necessary But Ibid. saith the Author By which rule the Lords Supper is excluded from being any ordinary constant part of Gods service Ans The Author cannot prove that this celebration ought to be a constant part of Gods service the many Scriptures I have already quoted testifie the contrary I perceive the Author preferreth the Popish way of constant consecration every Lords Day to his own way and ours for he saith Page 160. And truly in this point you seem more unexcusable than the Papists themselves for the Papists order the Elements to be consecrated every Lords Day and distributed to those that desire it but your Teachers neither offer it to the people nor invite them to it nay so far are they from it that they do not so much as afford an opportunity to those that desire to be constant receivers And he hath said already Page 159. That they themselves are too far short of the primitive practice and institution but the Popish Priests follow it in consecrating every Lords Day Ans As for the Authors preferring the manner of Popish Priests to our way is no surprisal to us seing he was pleased to yield them ample room in the Communion of the Catholick Church when he thrust us out at one blow 2ly He saith the popish Priests distribute the Elements in the plural number to those that desire it If it be so it s a new thing we heard not of that they distribute the Cup to those that desire it for they say plainly tho Christ distributed the Cup yet they see it not fit However we must be worse than Papists do what they will yea worse than the most degenerated or barbarous people that ever called themselves Christians This is the Authors spirit of meekness that he said would give no just offence Page 161. They rarely press their people to communicat Ans We do press them to communicat but much more to examine themselves that they may be prepared for it Ibid They have few Sermons or Discourses to that purpose Ans This is a matter of Fact also and hard to answer without irritation I love not to be using words of evil manners only I cannot but say it 's not a truth as many hundreds of witnesses can Testifie Ibid No body can certainly tell what frequently many often or convenient signifie And therefore where only these words are used in a Rule it 's little better than to have no Rule at all as appears in this very case Ans The Scripture useth these words as often and is this little betten then no Rule at all This must be dangerous treating of the word of God 2. These same words as often tho' they be few yet are much better than no Rule at all and have been very useful to the whole Church of God and encouraged many Souls to endeavour frequency of receiving because the word of God mentioneth often tho' no not how often Ibid. I appeal to you whether it is not yet reckoned a great thing among many of you if once in a year or two a Communion be celebrated in one of your meetings nay among some of you it 's often ommited for several years together and in some places for ten or more Ans This is also matter of Fact and a great mistake for we account it no great thing to have it every year and some of us have it oftner and some of our Communion have it much oftner than once or twice a year as God giveth them opportunity and all of us would be glad of conveniency for having it more frequently But let the Reader understand that we judge it not warrantable to admit persons to the Lords Table because they have in their memory and can say over the belief the Lords prayer and Ten Commandments which a Child or an Athiest may have in readiness to repeat But Stewards of the Mysteries of God who must not cast Pearls before Swine tho' they judge not of mens hearts leaving that to God whose Prerogative it is yet must have some satisfying account of a competent measure of knowledge in partakers and must take care to know they are able to discern the Lords Body as likewise that they have some knowledge of the Covenant of Grace the Sacrament being a Seal thereof and besides their knowledge which this is but a taste of lest Ministers be partakers of other mens sins by profaning the Holy Sacrament they must also take care that such be not admitted whose practice doth contradict their profession of Christianity As also sometimes Ministers must take time to support the weak dejected by their own fears and doubts and to encourage them as occasion serveth to approach the Lords Table so also to have any Animosities or contentions composed and healed that may be found amongst the people before they receive And if at any time so extraordinary a thing fall out that some Congregations be deprived of that Sacrament many years as this is altogether extaordinary so there will be found some extraordinary reason for it but I know not of one instance in the North of Ireland where any Congregation of our Communion wanted that Ordinance for Ten years I love not confident unwarrantable assertions but I say if any such thing be it will be found that these Congregations have either wanted Ministers of our Communion or somewhat altogether extraordinary is the cause and no Church or Society should be judged by extraordinaries Page 162. A man may live comfortably amongst you to the Age of 30. or 40. Years and never receive and I could not compute that one in ten going to your meetings ever receive through the whole course of their lives Ans Blessed be God we can make it appear that not one of ten come to Age of our Communion but have received already with us which our Examination Rules can instruct and hundreds of witnesses testifie 2ly No man of our Communion come to the Age of 30. or 40. Years but is particularly noticed if he do not receive but where Scandalous Immoralities are found if he were 50. or 60. Years of Age such will not be admitted with us heartily wishing our Neighbours to take the like care To the Dissenting Ministers of Derry PAge 170 But as to you my brethren that disown my Communion and authority I have reason to fear that what I shall offer to you may receive some prejudices from my station and Character yet reason is reason from whomsoever it proceeds and I only desire that you would weigh seriously what I have