distinctly what is maintained by the Author and what is denyed by Dissenters but he abruptly ingageth in Probations before his Reader can know what it is that must be proved whereby its impossible for him rationally or convincingly to place a Censure as for instance in this same Chapter he beginneth off hand with his Proofs of Bodily Worship which Dissenters deny not and so goeth on imposing on his Reader as if we were all stated Enemies to Bodily Adoration which is an injust Imputation 2ly The Authors stating of Bodily Worship as bodily without internal Adoration as one of the distinct grand parts of Worship by its self is not safe because Bodily Worship separated from internal adoration can be no acceptable Worship to God which is the rather to be adverted because in the following Discourse it will appear that the Author will have it Worship yea accepted Worship where not only there was a privation and want of inward homage but a fixt hatred of the Object externally worshiped Before I proceed to examine the Authors Arguments it will not be amiss to take notice of his Concession on this Head Page 133. saying But that in whatsoever place or whatever time in whatsoever posture we offer up our Spirits and hearts to God we are accepted of him This must be whether we pray sitting lying standing or kneeling c. This breaketh the bones of all his arguments seing praying with grace in the heart will be acceptable to God in any posture All the Author hath on this first Section until Page 106. are probations for bodily worship or external Adoration and the Scriptures quoted we accept without dispute knowing we should glorifie God in body and Spirit according to his command But here he beginneth a retreat from his concession as too ample and to say truth it was too large being so ill cautioned his words now are It being a contempt of God and contrary to his Commands to pray to him for instance without some posture of adoration when we can do it Ans This is an unwarrantable censure besides it 's being contradictory to his Concession for Elijah so far as we can understand by his circumstances might have choosed another posture when he sat and spake to God 1 Kings 19. 6. whom we cannot charge with contempt of God being a Prophet so zealous for his glory When our Saviour gave the miracle of feeding so many thousands with a few loaves Matth. 14. 19. he commanded the people to sit down on the grass and looking up to Heaven he blessed and brake c. Here was sitting at most Divine and Solemn worship and yet no contempt on the peoples part for they were Commanded to sit down Godly men who are acquainted with continual resorting into God and making their requests known to him in every thing praying alwayes may often in a day yea possibly in one hour direct their prayers unto God The Artificer in his Shop the Merchant in a publick Exchange the Souldier at his Post may find it necessary to send from their hearts many ejaculatory prayers in the posture they are in without contempt of God tho' they could alter their posture knowing they might have moe than one of these short usual prayers before they could get the posture of their bodies altered and fitted for external adoration so that the Author should have better cautioned his censures Page 107. 108. Are only proofs that bodily worship is due and therefore no answer necessary seing we are as much for it as the Author in the season God requireth it but in this last Page he giveth instance of bodily worship from devils our Saviour looked on this bodily worship to be so indispensably his due that he accepted of it from the very Devils Mark 3. 11. And unclean spirits when they saw him fell down before him and cried thou art the son of God Ans The Author is proving the duty of bodily worship and how Devils who are spirits can perform bodily worship I know not seing they have no bodies but what they assume or possess It 's certainly the duty of Angels good and bad to Adore the Son of God but an example from their manner of worship to bodily worship is not rational when we seek examples of that which is to be performed bodily we must seek it from such as have bodies and Devils possessing bodies are but miserable examples and to say the worship of Devils was accepted by Christ is a piece of new Divinity for accepting a performance imports approbation approbation of an Act imports it's conformity to the Rule God hath prescribed how then any actions of Devils can be accepted approved and conformed to the rule given by God whatever that rule was let the Author make out Christ came to destroy their works this should the rather be observed because of what the Author sayeth Page 110th But bending or bowing of the body is that which is properly in Scripture called worship as signifying immediatly and naturally the bending and submission of our Souls and nothing else How the external worshiping of Devils will naturally signifie the submission of the minds in Devils who hate Christ and his Dominion let the Author see to it I shall have occasion for farther Reflection on this hereafter and so pass it now and that our Saviour accepted their service is against the Text for he rejected it not liking such preachers withal it 's most probable these Devils designed a publick affront to our Saviour in giving him a testimony as his friends that so Christs malicious enemies might have their blasphemy fortified that he did cast out Devils by the prince of Devils as followeth in the same Chap. verse 22. by the prince c. Page 110. If we look into the Scriptures we shall not find praying praising c. Termed worship they are indeed duties which we ought to perform to the honour of God but not immediat direct Acts of worship properly so called and in a few lines after praises immediatly signifie the sense we have of Gods Excellencies Ans Why then did the Author in his distribution of worship into its parts set down praises in the front as the primary worship if it be not a direct Act of worship 2ly Praise is more then a sense of Gods Excellencies having Emanant Acts towards God the object and is not only a Religious impression 3ly With the Author 's good leave the Scriptures speak very properly and there we find praising and glorifying God allowed the name of worship Psal 86. 9. All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy Name Praise is the most direct and immediate glorifying of God and the most proper Act of Adoration Psal 66. 4. All the Earth shall worship thee and shall sing unto thee they shall sing to thy Name Ibid. But bending or bowing the body is that which is properly in Scripture called worship See this
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
they are ready to erre not knowing the Scriptures yea to wrest them to their own destruction as others have done before them 3ly They find by the Book ground to fear dangerous Doctrine concerning Prayer observing how frequently conceived prayers are exposed as meer invention which they know to be allowed by Christ practised by his Apostles and generally all the godly whose prayers are recorded in Scripture and themselves by experience finding the gracious promised help of the spirit of Grace and Supplications assisting them in Prayer softning their hearts and bringing them into Communion with God without the words of any Form 4ly By the Book they are discouraged to read the Scriptures in privat seing its alledged there 's no promise to such reading they know not but they might hear as they read and have no mind to be tempted to negligence in reading the Scriptures knowing that God hath both promised a blessing to such reading of his Word and actually blessed their own Souls in performing that Duty yea the greatest Lights of all the antient Fathers have left it on record that privat reading the Scriptures was the very mean God blessed for their conversion to Christianity 5ly That assertion that such as cannot fit themselves for receiving at the Lords Table thrice a year must needs think themselves out of a state of Grace and so deserve to be excommunicated Is such a Thunder Bolt as hath frighted many into a greater distance than ever lest themselves should be so served and that only for their weakness because they cannot fit themselves many are ready to look upon it as having too direct a tendency to desperation if poor Souls should be cast out of the Church for their weakness for some well meaning people might be tempted to think they were cast out of Gods favour because cast out of the Church 6ly Many Readers find in the Book Scriptures quoted for that which they do not prove and sometime that called the Command of God which he never commanded this also frighteth from hearing lest they hear as they read 7ly We are told that the mode of entring Churches is with some bodily Worship but this being religious Worship we must know what is its Object for the second Command dischargeth our worshipping of God by Images or the likeness of any thing but this worship as hath been proved in its due place is first directed to the Fabrick of an House 8ly We are told by the Book that we must kneel in the act of receiving Bread and Wine at the Lords Supper but the second Command standeth in our way here also discharging religious Worship designedly before any Creatures this also I have proved in its proper place I shall forbear though I might add moe instances whereby its evident we are bolted out from that joyning in Worship and Sacraments which is required of us There is no more in this Epistle but what is particularly answered already in the proper places but Page 175. Complaint is made that many Children die un-baptized for want of Ministers of our own Communion Ans The Parents of these Children have much more ground of complaint against those who deprive them of that benefit by appointing two Sacraments of Baptism whereas Christ did institute but one the sign of the Cross being used a humane Sacrament who can blame conscientious Parents rather to suffer to their grief than countenance such an encroachment on Christs prerogative and so partake of other mens sins Ibid We have a warning against our Brethren of the Congregational-way and page 177 Now we think in justice to your own cause as well as to us ye ought to warn your people against these Books that maintain principles contrary to us both Ans Overtures of this nature are unseasonable since God in his great mercy is hearing the Prayers and granting the long hoped for desires of his people in healing the breaches between them us which we take as a token for good from the hand of our God wishing that none may envy so great a benefit to the Church of God Page 178. The last thing required is to beat down vices and immoralities Ans This is the duty of all Christians in their several stations but especially the Ministers of the Gospel who are obliged to rebuke with all authority and themselves to be so blameless that they may not be ashamed to reprove others not more guilty than themselves 2ly Confâ—â—â—nce also should be made that the greatest severity be exerted against the greatest offences it being an inaccountable abuse of discipline when its severest lashes are on the most conscientious 3ly â—ough we have no cause to pretend to that piety of conversâ—â—â—â— which is commanded which we should be daily breathing after perfecting holiness in the fear of God yet its observeable that the most vitious are the greatest haters of our assemblies the profligat debauches God-dammes the Bloud and Wounds where they go we know not but they never come near us To the Dissenting Laity of the Diocess of Derry PAge 181. I beseech you in the spirit of meekness as one that is appointed by the providence of God and the care of a Christian Magistracy to watch over your souls that you will seriously consider and lay to heart what I have here tendered to you Ans As for the Authors Title to the charge of Souls in this Diocess whatsoever he hath by Christian Magistracy I dispute not but what is said to be by the Providence of God shall be considered A Title by meer Providence is very bare and insufficient for an Officer in the House of God who should be instructed with a commission from Christ for watching over Souls Providence not being our Bible where only such commissions are registred 2ly It 's said he is the one that is appointed to watch then he is the one Pastor of the whole Diocess sure so vast a district must be at a great loss to have but one Pastor and his Clergy under great grievance and discouragement since none of them can speak to the people where they officiat with Ministerial authority as their Pastors though some of them may be found knowing and moderat men of as good qualifications for Pastoral Charge as some of their betters 3ly If it be said that the sole Pastor of the Diocess doth communicat and devolve on the Inferiour Clergy some parts of his Pastoral power I then demand where we shall find in any Gospel record such a sett of ordained Ministers of the Gospel that are half Pastors having some parts but not intire Ministerial power for feeding and overseeing their flock 4ly I desire therefore in few words to know whether any of the Clergy under the Author be Pastors yea ar not If they be Pastors according to Christs institution then the Author is not the sole Pastor in the Diocess if they are not Pastors then the Diocess should be inavoidably miserable having but one Pastor who is