no where prescribed to us such a rule Therefore mens reading much cannot be the reason why they are nearest the rule if there be any such rule make it appear and if there be no rule prescribing how much with what colour can it be said you come nearest the rule for it 's yet under debate but that less reading and expounding what is read to edification will be found nearer the rule than much reading where no help is given for peoples understanding the Scriptures 6ly These come not nearest the rule who read too much and more than God hath given direction to read as any part of his Service or Worship but you know who read Apocrypha in God's publick Service which he hath given no rule for therefore such come not nearest the rule 7ly These cannot be said to come nearest the rule who read too little or may be never that which God hath prescribed to be read but you know who lay aside a considerable part of the Scriptures from their publick Service Worship and then those who do so are not nearest the rule If it be said that no Scriptures are left out but such as are less proper and profitable for ordinary Assemblies yet the word of God saith all Scripture is given by inspiration and is profitable for Doctrine reproof c. Again if it be said that Ministers are allowed to read all the Scriptures in publick and yet if men be tasked every Lords day and Holy day they must hold by their Task Page 78 For the more Solemnity of these readings our Church joyns with each of them Praises Thanksgivings or Confessiones according to what we find practiced in the Holy Scriptures Ans If what they joyn to these readings be not Instituted of God then let the Author conscientiously mind his second position Page 3. That the Holy Scriptures contain the Revelations of God's Will concerning his Worship and beware of adding or joyning what is not prescribed by these Scriptures Page 79 It 's ordered in our Church that the Ministers shall explain some part of the Holy Scriptures every Lords day and exhort their Congregations in a Sermon Ans If there be no more Scripture explained but the Text before a Sermon your hearers are at a great loss tho' you should read twenty Chapters every Lords day and explain nothing but a Text. SECT 3. Page 82. The Author chargeth dissenters with the neglect of teaching the principles of Religion saying That tho' a man frequent your meetings all his life yet he has no security or hardly possibility of Learning from your publick teachings all the great mysteries of his Religion or the necessary principles of his Faith And hence it happens that hardly any one man in his life ever goes through the necessary articles of Faith or of practice in his publick Sermons and for the truth of this I appeal to your selves Ans The Reader who is a stranger to us may readily think how can this be false being asserted by a person of such Note and with such confidence appealing also to our selves for it's truth and seing he hath appealed to our selves I declare upon certain knowledge that what he hath asserted is a most unjust imputation for which he hath cause to ask forgiveness of God and I do appeal to many thousand now living who are ordinarly witnessess to the contrary and many of the Authors own perswasion know the contrair with what peace of conscience can any man thus impose upon strangers And impress future generations with that which is so far from truth it being publickly known that we ordinarly and orderly go through all the Heads of our Christian Faith in our publick Sermons Page 82. You have no Summary of principles injoyned either to be read or taught in your publick Assemblies tâ— aâ— Catechism you have but neither your directory nor practice make it any part of your Lords-days-Service and besides your Catechism is such that it no wayes answers the design of a Form of sound words I have already shewed that such a Form should contain only the first and necessary principles of the Oracles of God in such words and methods as may make it easily apprehended and retained by the weak and unlearned which make up the bulk of the people but your Catechism is full of hard words School Terms and abstruse notions no wise necessary to be known by the generality of Christians c. Ans Our Catechism is above the Authors censure and men of as great Authority and abilities as he of his own perswasion have still spoken of that Book with regard and recommended it to others as sound and profitable he doth but lessen himself by his Reflections against that Composure let the Reader judge what mean arguments he hath against it only he sheweth what Spirit he is of 2ly Whereas it 's not injoyned as any part of our Lords-days-Service Ans Tho' our Catechism be a sound and full Summary of Christian principles yet we know it to be but a humane Composure and therefore make it no part of our worship if by Service he understandeth worship as he frequently useth these words Service and worship Promiscuously we must have Institution for what we offer to God in his Service yet these principles are frequently explained on the Lords day and that not only occasionally but in order according to the method of our Catechism 3ly But the Author hath shewed that such a Catechism should contain only c. Ans The Author hath said but not shewed to his Reader that it should be as he saith except all he saith must be taken for demonstration 4. But our Catechism is full of hard words Ans It s good the Author hath no worse to say otherways we should hear of it 2. But why doth he not give instances of these hard words Some who have read our Catechism say They find not such a hard word in it all as god father and god-mother nor such words as God the Son hath redeemed me and all mankind 3. It was necessary our Catechism should have words significant and expressive of the matter and if any of these words be less obvious to the capacity of young or ignorant people we are at pains to explain such words 5ly But our Catechism is too long Ans And what if the Catechism of some others be too short give instances of what is redundant or superfluous we would think our Catechism very defective if it wanted the Doctrine of the Creation and of Mans Fall from God the Attributes of God the Natures of Christ and his Offices the nature of Justifying Faith and Sanctification c. Page 83. Besides all this it is so long and intricat even the shorter that not one Child in ten ever gets it by heart nor one in five hundred retains it as I have found by experience Ans I would gladly be acted by the Spirit of meekness but the Author's words are so provocking even in
good and wise men declare it to be the safest and best or that you have long professed it but see with your own eyes give it heart and time when no mortal eye can be witness as you have a value for these immortal substances that are yet breathing in your bodies for the retaining whereof you have no price to give and for the annihilation whereof you have no price to give but must endure an eternity whether we will or not what can we think of but is a very trifle when this eternity and what concerneth it is considered The necessity therefore of establishment in that religion which the eternal God hath appointed as the way to lead us to a blessed Eternity is great if we consider First the innat Atheism of our depraved natures whereby there is not only a privation of that primaeve knowledge God honoured man with but many perverse and erroneous apprehensions of God of happiness in him and the way to it Atheistical doubts concerning God Christ Heaven and Eternity These seeds of Atheism not only lurk undiscerned by many but often make horrid eruptions shaking yea overturning all the religion some have professed for many years because they have made it no part of their religion to be fixed in it then they are ready to cry out is there a God is there a Christ is there an Eternity can there be a Resurrection is there a Heaven or Hell Yet some are tormented with the fears of that the very being whereof they doubt orhers again forsaken of God speak blasphemously of the God of Heaven avow Atheism and tempt others to it while people are not established and their house never built on the rock they are obnoxious ro the worst of these Wo's nor hath religion power upon their Souls not knowing whether it be true or false many living as unconcerned with the religion they profess as if they had none being uncertain but all may prove otherwayes in the end and this uncertainty is an argument in reserve that the Devil improveth against seriousnes in religion labour therefore to have your feet fix'd on the rock that cannot sink under you that so your goings may be established knowing in whom ye have believed And that you may be established believe the Scriptures to be the very word of God the Scripture of Truth that cannot be broken trust fully the testimony and Veracity of God for if you fluctuate and waver in this every wind of temptation will be ready to shâ—ke you at the very Root and build what you will all will be overturned if this foundation be not firmly laid that all Scripture is by Divine inspiration And because I had known many poor Souls oppressed with temptations to doubt of all that is wâ—itten their hope and comfort burn'd up and almost consumed with such fiery darts before they would utter them to any and some such at this day fainting under such suggestions as they are ashamed to make known to their dearest Friends for the establishment and help of such to believe the Scripture of Truth First observe what you have by nature of the Image of God yet remaining what awfull indelible impressions you have of a God over you which you cannot shake fully off it 's written on your heart that there is a God that he is infinitely great and Omnipotent that he is just Holy wise and good now that which you yet find written on your heart you find the same in the written word of God whether would you go What can you betake your selves to but to the Testimony of God written both in your hearts and in the word of God revealed to us If you should reject the Scriptures you reject also the witness of God in your Souls this meditation God hath made very conducive for quieting and fixing some Souls Consider also that what the word of God publisheth of the depravation of our nature you find even as it 's written natural enmity against God which inclineth us if we could to hide our selves from him as Adam to say depart from us for we desire not the knowledge of thy ways we are informed by the word of God that the heart is deceitful above all things that every imagination of the thoughts of our heart are only evil continually that we rebell and are disobedient to God that we are slow of heart to believe and bent to backsliding c. All these things and many moe we find by nature and wofull experience What is predicted and promised in the word of God concerning the salvation of sinners by a Redeemer his death Resurrection conquest and Kingdom c. Are exactly found as the written word of God hath revealed them what God hath promised of pouring out his Spirit in the latter days is found as it 's written the power of God still appearing in converting sinners making many new creatures and all things new with them making them love what they hated and hate what they loved making a warfare against sin daily where sin was committed with greediness c. This Sanctifying grace of the Spirit is a continued witness multitudes of miracles both under Old and New Testaments were wrought for confirmation of Gods Holy Word and promise which without violence to our very reason cannot be denied either to be wrought or the finger of God being wrought these are blessed helps which our merciful God hath provided for confirming unstable Souls and to secure us that the Scriptures are the word of God our maker and judge and above all to depend on the Spirit of Christ which leadeth into all Truth When God in his mercy hath determined and fixed your judgements that the Scriptures are Gods word and Truth so as you can with confidence adventure Soul and Eternity according to the doctrine there delivered then make choise of the Truth receive it in love and gratitude blessing God for so great a benefit that many millions of Souls are deprived of be diligent in reading of it labouring and praying to understand it make Gods Testimonies the men of your counsel let it dwell richly in you seek the law of God written in your hearts sell not the Truth at any rate be not ashamed of any of his words lest he be ashamed of you let no flatteries or threats of men make you wander from the commandments of your God Search out especially for the great Salvation recorded in the word of God and published by a Gospel Ministry search until you find the sent Saviour of the world accept of him subject and devout your selves to him joyn and give your own selves to the Lord do this personally distinctly and deliberatly and leave it no longer as a duty you hope will be done but while it 's called to day allow it heart and time as the most enriching work you ever were or shall be about under the Sun blessing God that he allows and requires to subscribe our selves the Lords and to
persons in the place both Citizens and Strangers who were acquainted with calling on God long before they came into this distress these prayed without ceasing and the hearer of Prayer did graciously so far condescend unto some of them that during the whole Siege and in greatest extremities were comforted by the hope of deliverance in Gods due time and some of them being Ministers of what perswasion I shall not so much as name that all may joyn together in due praises not unto us O Lord not unto us but unto thy Name give glory for thy mercy and for thy truths sake for when humane strength was gone then did the God of mercy appear and his own Arm brought Salvation sending food to the fainting remnant thorow the Fire of their Enemies on every side they gnashing their Teeth and melting away and thus by Divine Power and Mercy the place of Deaths was made a beginning of Reviving and Life to the whole Nation Who at this day out of their graves have it to say they came out of their graves as the remnant of Derry when this people were as if their bones had been scattered at the graves mouth who could have answered that question but God can these dry bones live who but he alone could put flesh sinews and skin upon them and breath Life into the dead making them to stand up as an Army so terrible that their besiegers were frighted from their Walls hastning far away when nothing pursued them but the Terrour of God Shall he remember us in our low estate and we forget him shall he to whom it 's a humbling of himself to behold the things that are in Heaven and earth look down and send from above drawing us out of these depths and we not so much as look up to the hand doing it Hath God appointed Salvation for Walls and Bulwarks when there was no strength to defend our walls of Stone and Clay shall it be said of this City thou hast forgotten the God of thy Salvation and hast not been mindful of the Rock of thy strength Hath God frustrated and rejected the confident expectations of our enemies hath he given them wine of astonishment to drink and taken the cup of trembling out of our hand hath he amuzed and confounded them with his works of wonder for Derry insomuch that some of the besiegers being surprized that the gates were not opened unto them and afterward finding that the flower of their Army fell before these walls said God doth fight for Derry but blasphemously added God was not just in so doing this I can instruct by some of deserved reputation to whom it was spoken and yet alive Oh! that men would Praise the Lord for his Goodness and for his Wonderfull Works and not be as these who Sung his Praise but soon forgot his Works For Preventing of this Forgeting Chrysost on Math Homil. 25. Saith that great Mercies and Deliverances should not only be Carefully committed to the Memory but actual Praises Rendered to God for them every day and the same Author on Tit. Hom. 1. If Saith he we receive a Benefit from a Friend or if we but know he hath spoken a Seasonable Word for us with what Warmth of Love do we Remember him How much greater love should we have to God who hath delivered us from the greatest dangers It is great Mercy to be helped of God to understand the Depth of our Mercies for some are Preserved who were not ready to Die if by the Furnace we have been in our Dross be not Purged away and we become not a Refined People meet for the Master's Use we have reason yet to fear a Furnace more hot where God in his Justice may Melt and leave us Let us therefore fear him and his Goodness let us Live to him who made us Live in the Jaws of Death let us take Pleasure to speak of his Mighty Acts and testifie our Gratitude by an Holy Just and Exemplary Conversation provocking one another unto Love and good Works walking by the same Rule minding the same Thing as men of one heart and one way Our Gracious God hath not only Delivered but put severals of you in Places of greatest Trust and Honour in this City and as by the Grace of God ye have happily begun so go on in the strength of the Lord God by your Authority and Example to promove the Power of Godliness and the publick Good of the City Ministring Justice to all of all Perswasions Impartially which I know to be your Principle and to maintain by all Laudable Means Peace Love and Concord in the Place that so all the Inhabitants may find you a Blessing from God and that the whole City now raised from it's Ruines and Desolations may Flourish in all Godliness Righteousness and Felicity is the Prayer of Much Honoured Your Servant in the Gospel ROB. CRAGHEAD London derry April 18 1694. The BOOK now under Consideration Is Intituled A DISCOURSE Concerning the Inventions of Men in the VVorship of GOD But after Perusal appeareth A Discourse for the Inventions of Men in the Worship of GOD. THE whole Scope being a Tenacious Defence of such Inventions and Commandments of Men in the Worship of God as he hath no where prescribed in his Word nor are warrantable by the general Rules of Scripture and such Acts of Worship maintained as are forbidden by the Word of God and these only accused as guilty whose conscientious abstaining from such Inventions hath occasioned their sufferings for many years By this Araignment the Author hath cast himself into some Labyrinths out of which the Egress may not be so easie as the Ingress nor so pleasing to his Friends as if he had imployed his Pen some other way since by his Discourse Dissenters are necessarily engaged to discover the firm Foundation of their Principles and practice in the Worship of God and the infirmness of all the Author's Arguments said against them Whereby some by a more explicite knowledge may be fully fixed and determined to the Communion whereof they are now Members INTRODUCTION THE Author beginneth his work with a Scripture so awful and apposite that it would have been a singular help to his memory if the same had been written on top of every Page before his Book had been filled up the words are Mark 7. 7. In vain do they worship me Teaching for Doctrines the Commandments of men this obligeth every man who hath a concern for his Soul to examine the Worship he offers to God whether it be such as God hath instituted c. Ans All this is good and necessary wanting nothing but due observation for all of us should testifie the veneration we owe to so important warning from the Mouth of Christ. Let us come then to a fair Tryal who are most guilty of teaching for Doctrines the Commandments of men and what he offereth according to reason shall be admitted whether it breath a Spirit of
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
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
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
Heavenly terms such as the Prophet Isaiah frequently useth of the Gospel Church as Isa 35. 10 25 8 51. 11. c. Because these praises shall be perfectly accomplished in Heaven and it 's observable that in the two last Verses of that 7th Chap. There are six future tenses that these things shall be whereupon the English Annot. commenting on the 17th vers of that Chap. he shall feed them expound them thus he shall provide for their Souls until he bring them to full Happiness so the Dutch Annot. give the same sense so Marlorat quoting many Protestant Divines so Mede and Durhame As for Rev. 19. That the state of the Militant Church is understood there the Text it self maketh it undenyable for after the overthrow of the seat of the beast other enemies are found gathering together with the beast and making up Armies to fight against the Church as is clear from verse 19th of that Chap. Therefore this cannot be the Church Triumphant the Author hath an easie custom of quoting many Texts without explication or pondering whether such Texts be real proofs of what he asserteth or not 2ly There being such grounds to judge that these two Chapters quoted by the Author speak of the Church Militant then let it be considered when or where could that multitude meet together of all Nations whom no man could number for stated Worship is this imaginable Next seing they could not meet for stated Worship then there can be no Pattern drawn by it for our Worship and 3ly Not being stated joynt Worship it 's impossible there could be Responses by Nations at so vast a distance If the Author will have it so that the Triumphant Church is meant in these places though Armies be found gathering against Christ and his Church though it were so which cannot be granted yet the Heavenly Host of Angels and glorified Spirits whatever be their manner of Worship and Adoration it can be no Pattern to us because First There is no Temple there Rev 21. 22. I saw no Temple there that is such a Temple as is on Earth though there be another kind of Temple there called God's Temple that glorious Habitation above but no Temple for such Worship as we must have and there being no Temple therefore no pattern for us 2ly It hath pleased God to give us a compleat Pattern for his Worship already so that we need not say Who shall go up to Heaven for it 3ly The Scriptures contain the Revelations of God s Will concerning his Worship but the Scriptures do no where reveal this that the Worship of Angels is to be imitated by us Do you know how to place your selves about the Throne Have you Crowns to cast down before the Divine Majesty Have you Palms in your hands and white Robes Men have need of sobriety in drawing Arguments from Symbolical or Enigmatick Theology 4ly The Laws for their Worship is not only unknown to us but they are not Laws to us and therefore it 's but presumption to make them Laws to our selves 5ly Where Responses are used amongst men the answerers are restricted and limited to such a Form of Words and must wait for one another their Clergy must begin Who can imagine that the multitude doth lead Angels Clergy and all as here the Author maketh up the Choir yea Christ himself one of the number as the Author placeth him Verse 5. of Chap 7 For it's Christ that speaketh out of the Throne and this of it self doth make the urging of Responses from these Scriptures the more dangerous 6ly All then that could be made of these Scriptures is That blessed Harmony amongst all the glorious Inhabitants in Praising God each directing Praise to the same Divine Majesty one part not depending uppn what another shall speak as is the manner of Responses amongst Men. 7ly Neither our Saviour nor his Apostles did ever institute nor practise any such manner of Worship by Responses though the Apostle Paul was caught up to the Third Heavens yet he bringeth us no News out of Heaven for this new manner of Worship if he saw it yet it was not expedient or lawful to acquaint us with it I grant it 's storied of one Ignatius a Popish Bishop not the good old Ignatius that in a Dream he saw the Angels Worshipping by Responses and this being published the Novelty pleased the vain humours of many and so Responses came in fashion Object But this manner of Worship is recorded and are not all Scriptures for our instruction Ans All Scriptures are for our instruction I grant but for our imitation I deny many things are written whereby we should be instructed that we cannot and should not imitat Some Angels pour out Vials on the Earth some on the Fountains and Rivers But is this an Example for you to perform the like Others cast down their Crowns before the Throne but sure you cannot imitat this you will not cast down your Crowns till you get them 'T is far wiser work to be labouring for a firm Hope that they shall at length be put on our Heads Page 11. I make no question but this is taken by allusion from the manner of the Churches praising God on Earth Ans 1. But his Reader may still question it for all the Author sayeth saying and proving differ much 2. Consider this is again begging the Question as if it were evinced already that Worship by Responses is the instituted manner of Worship on Earth which we still deny seeing no Probation 3ly Can it be warrantably asserted that Angels must be beholden to us for Instruction how to Adore God in Heaven 4ly The Author thus runneth himself into a vitious circular Argumentation the Angels learn of us and we learn of them and so round Ibid And there is nothing in it but what is agreeable to the Command of Teaching and Admonishing one another in Psalms and Hymns and Spiritual Songs which supposes every one to have a share in them either by turns or bearing a part Ans 1. The place quotted is Coll. 3. 16. I question not but the Author knows the Original Words of that Text where it 's found the words one another is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your selves and so it 's Translated Ephes 5. 19. Speaking to your selves taking Instruction to your selves by Psalms What can this make for Responses 'T is said in the same Scripture Let the word of Christ dwellrichly in you and singing with grace in your hearts But who is the answerer 2ly That therefore it 's done by turns or bearing a part is said but no appearance of proof 3ly The Author supposeth this singing to be publick but grant it were yet he who singeth is to receive instruction to his own Soul by the Psalm he singeth and beareth his part when he singeth joyntly with others and by this good example teach one another but the Author goeth on It was common for one to sing and the rest to hearken
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
do but write what the Author himself hath said and so he is answered But the Author judgeth it fit to consider the several parts of Prayer distinctly by themselves such as Confession Supplication Intercession c. Ans What other design the Author may have for branching out of Prayer into so many parts and then quoting Scriptures for Forms to each part I know not but if he hath taken all this pains for us 't is so much labour in vain Because all that these Scriptures a mount to is that God hath often prescribed words none of us deny who take it for an unjust Imputation that we are against all Forms We are alwayes for a Form of sound words we are for the Lords Prayer as a perfect pattern we are for the Forms prescribed in the Administration of Sacraments and for an orderly decent Form in dispensing all Gospel Ordinances that all be performed decently and in due order without confusion by intermixtures and intercessions as is the manner of some others and observe a Scriptural Form of blessing or prayer with the Apostles words before our publick Assemblies be dismissed Page 26. The Author engageth his probations from Scripture all which I might rationally dismiss with this one answer that they prove nothing which we deny But least some weak or byassed Reader should think Scriptures too hot to be touched by us they shall be particularly consider'd Deut. 26. 3. 5. And thou shalt go unto the Priest that shall be in those days and say unto him c. And again thou shalt speak and say before the Lord thy God A Syrian ready to perish was my Father and he went down into Egypt c. Ans The occasion of repeating these words is not the same now as then fo these who were appointed to speak these words were to bring their first fruits in a Basket and go to that place which the Lord should choose and then speak these words we have neither the Priest to go to nor the place therefore this Form bindeth not us as the Author acknowledges Page 29. 1 Kings 8. 47. Saying We have sinned and have done perverslie we have committed wickedness and Daâ— 9. 5. We have sinned and committed iniquitie and have done wickedlie and have rebelled this the Author sayeth is the same form of words Ans The Reader will see the very words are not retained in these Scriptures how are they then the same form of words seing words are all the Debate why doth he quote Scriptures that hath not the same words 2ly The Author in the same page sayeth other words might be joined with them or varied To what purpose then is there a Dispute for the precise words of a Form seing they may be enlarged or varyed Psal 51. also is urged as another Form wherein David confesseth his sin Ans This is one of the Psalms God hath prescribed us to sing and therefore we sing it but use it not as a form of Prayer or Confession therefore 2ly Consider no man should make Murder and Adultery a part of his confession to God in Prayer except he be guilty of these sins The Author bringeth it in unadvertently as a pattern of Confession binding others to the same words in their Prayers whether they be guilty of these sins or not yet we sing this Psalm as a prescribed part of Worship safely having instruction thereby Psal 78. Cometh next as a general Confession of the whole people Ans And what then for we should and often do confess our sins together to God 2ly But that it should be only in these words mentioned in that Psalm the Author himself doth not urge for saith he in the same Page 27. Confession should be made to him in that manner Deut 26. 13. 15. Then thou shalt say before the Lord thy God Look down from thy holy habitation c. and Hos 14. 2. Take with you words Ans The Author answereth himself if there be occasion the words may be enlarged or varied the same answer serveth the instance he giveth from Psal 90. Numb 6. 23. On this wise shall ye bless the Children of Israel Ans This Text answereth it self on this wise that is after this manner and so may be varied which the Author alloweth Joel 1. 14. Gather the Elders c. and say unto the Lord alas for the day and Joel 2. 17. Let the priests c. and say Spare thy people O Lord. Ans The occasion of repeating these words is not found with us and so the Author dismisseth it as not obligatory Numb 10. 35. Moses when the Ark set forward said Rise up Lord and let thine enemies be scattered Ans The last answer serveth this also for we have not now a moving Ark amongst us and therefore no occasion for repeating that form of words as the Author in that same page acknowledgeth Page 30. The Psalms have manie prayers in them and few of them but what are most excellent forms of prayer such as 4 5 6 7 9 10 11. Ans The Psams of David are formallie Psalms not prayers whatever Prayers be in them why then should the Author impose another than the usual name the Holy Ghost hath given them 2. The Author here seems to bring in the Psalms as their Liturgies for Prayers otherways why doth he name them as the constant Liturgie performed in their Temple as if they had no other Prayers but Psalms which is against himself Page 30. where he saith They had some certain forms of Prayers Page 30. The Author cometh to New Testament Examples and Prescriptions I think it is certain That our Saviour and his Apostles prayed by a form for they joined in the Worship of the Temple and of the Synagogues Ans He thinks it certain I think it not certain and what benenefit shall the Reader have by either of these Probation is better than I think and for the reason he giveth That Christ and his Apostle were frequently in the Temple Ans Tho Christ was frequently in the Temple and Synagogues that therefore he joyned in their Traditional Corrupted Worship can never be instructed for he preached against their manner of Worship as vain and that he would then joyn with a vain Worship is worse than Gratis dictum tho he did every where regard the pure Worship of God 2ly It 's ignominious to the Son of God to say that he used forms of Prayer since all forms have been prescribed for the help of weak sinners This fondness for forms I see rusheth men into dangerous precipices for 't is not safe to cast such an imputation on him who is the Wisdom of the Father and if the Author shall say that though Christ needed not forms Himself yet he might use them for example to others to use Forms Ans This also is said without Book for it can be no where proved by any part of Scripture that ever Christ Prayed by any form though he taught them to Pray by prescribing
considering the Context is against speaking in publick with an unknown Tongue and not minding the edification of hearers and therefore Saith he the Idiot or unlearned not knowing what is Said cannot Joyne with it by giving his amen he cannot consent to it as Praise and worship to God understanding nothing of it 3. The Inference the Author draweth from this is not native but forced when he saith which shews that even the unlearned had a part assigned them in the Christian Assemblies for it cannot be thought that a part of Worship was assigned to such as did not understand the Worship and it is of such that this Text speaketh who understood not what they heard 4. The Author cannot prove that it was ordinary in all Christian Assemblies to use this word Amen in conclusion of their Worship for we find it not used in the Apostles publick Prayers recorded Let the Reader take this which I now write as an answer to the Authors Argument but not pleading for the disuse of that word Amen either in publick or private Worship SECT 2. HEre we have a superlative Commendation of the Author's Prayers as being in nothing Redundant and in nothing deficient So that in a word by what he saith they are perfect Page 41. There is not one thing we ask of God in them which he has not particularly directed us to ask or any thing for which we ought to pray that is omitted Ans I purpose not to be much concerned at present with the way of other peoples praying but to vindicat our own way from in just aspersions cast upon it yet the Author having engaged us by such provocations he may possibly understand our thoughts better of his way also before this work be finished 2. If his manner of praying be so perfect as is given out that nothing is wanting then I would understand a reason why there are so many new formed Prayers upon Days of Fasting or Thanksgiving if all be compleat already what need is there for these frequent new Forms 3. When these new Forms are used what doth the people previously understand of them more than if they were all extemporary Prayers they see them not before they must joyn with them in publick this may suffice for an answer to what is said Page 41. Their Prayers are altogether uncertain and depend on the present thoughts of the speaker Ans 1. If all extemporary Prayer depend only on the thoughts of the speaker without any divine assistance this is a plaine exclusion of the Spirit of prayer which the Author in heat for forms falleth into inadvertently and militateth against all manner of extemporary Prayer which yet himself acknowledgeth not unlawful 2. If the Author say they are uncertain to the hearers I answer let the Author say plainly whether this uncertainty be a sufficient Argument that there should be no extemporary Prayers in the publick Worship of God or not for if the argument sayeth any thing it is this because extemporary Prayers are uncertain therefore they should not be used where others are to join with them if the Author would say either the one or the other and stand by it I would know where to find him but sometimes I find him saying as page 54. That he doth not condemn extemporary Prayers as unlawful and there may be some men able to express themselves significantly and decently ex tempore and at other times using Arguments against all such Prayers as if none of them were lawful Who can Divine what he would be at for he will neither have nor want these Prayers 3. If the Author tenaciously urge this argument of uncertainty that being uncertain the people cannot joyn with them and seing the people cannot joyn with them therefore they ought not to be in the publick Worship of God I answer still this argument is against all extemporary Prayer in publick and then 1. This is a condemning the Church of England who deprive not the Church of God of this benefit 2. It contradicteth the Authors own frequent Concessions 3. And is against the manner of praying in the Apostles time when the Apostles prayed publickly the people were obliged to joyn in their hearts and so they did with one accord yet they knew not what would be uttered before they heard it so your people know not your new Forms of Prayer before they be uttered in publick and when any of your Ministers pray ex tempore the people know nothing of it before these words be spoken which they are presently to joyn with 4. If what a man heareth in Prayer be not Orthodox he is not obliged to joyn with it What he hath more in this Section is answered already only again and again he telleth the World that all he asserteth is warranted by Scriptures Whereunto I answer as he often giveth occasion that the Scriptures quoted by him are no way apposite to his purpose for which I crave no better than a judicious Reader who will be at the pains to review the Scriptures quoted and the answers given Last of all he saith Our first Reformers had not retained Forms of Prayer had they not found such in Scripture Ans This retaining mentioned by the Author is significant it appeareth then that these Forms were in use before the Reformation by whom were they used We can know of none that used these Forms before the Reformation but Papists and if the Author direct us to the Mass-Book for the Original of these Forms which he saith was retained by our first Reformers he deserveth no reward from his Brethren for probably many of the vulgar were ignorant of the rise and beginning of so many Forms of Prayer before the Author gave this hint SECT 3. WE are desired to examine whether our way hath a solid foundation in God's word Ans We have done so and find it according to God's Word without violenting and wresting of Scriptures as others who force out of them a Rule for their own Inventions Here the Author saith and here I find that some of your Writers are of opinion that the Spirit of prayer is given to all the Children of God in some measure for enabling their Hearts co conceive and their Tongues to express convenient desires to God and that therefore Forms of Prayer are of no necessary use c. 2. Others of you go further and affirm that all Forms of Prayer are unlawful to Christians c. 3. That the Ministers is the mouth of the Congregation and that he only is to speak publickly to God in the behalf of the people and that they are not to joyn their voices but their hearts only with him And Page 44 beginneth with the first of these And first for that Position of your Directory that the Spirit of Prayer is given to all the Children of God in some measure for enabling their hearts to conceive and their tongues to express convenient desires to God I intreat you to consider
what promise or foundation it has in Scripture I profess to you seriously that upon the strictest enquiry I could make I never could find any such promise made to all the children of God in the Old or New Testaments Ans The Author Prefaceth this part of the discourse with a promise to endeavour the representing of our way with all fairness and impartiality but in the very entry this is forgot for he giveth not the words of the assembly truly as they are set down by them therefore the Reader shall have them in the words of the Compilers Position 9. So many as can conceive prayer ought to make use of that gift of God albeit those who are rude and weak may begin at a set Form of prayer but so as they be not sluggish in stirring up in themselves according to their daily necessitie the Spirit of prayer which is given to all the children of God in some measure To which effect they ought to be the more fervent and frequent in secret prayer to God for enabling their hearts to conceive and their tongues to express convenient desires to God for their Family These are the express words of the directory let the reader compare the words of the Author with the words of the Direction and he will find them very unfairly represented for they Say men ought to pray for enabling of their hearts to conceive and their tongues to express convenient desires to God but the Author representeth them Saying this is the position of the Directory that the spirit of prayer is given to all the Children of God in some measure for enabling their hearts to conceive and their tongues to express there is Vast Difference between praying that enabling may be given and that it is already given Yet I shall freely espouse all that the Reverend Assembly hath Said and hope to make it appear by plaine Scripture that the Spirit of God is concerned in the matter manner and the words of believers Prayers also for the proof thereof consider Gal. 4. 6. And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father By which Scripture these three things are evident 1. That the Spirit of prayer is given to the Children of God 2. that the same is given to all the Children of God 3. That the Spirit of God is concerned in their words of prayer For the first the Children of God being called sons the Spirit of Christ the eternall Son of God is Sent forth into their hearts whereby they cry Abba Father this crying Abba Father is prayer which none can deny and is bestowed upon the adopted Sons or Children of God For the second that all the Children of God receive this Spirit of prayer is also manifest seing this assistance of the Spirit is given because they are Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore to all the Children every child of God being in a state of adoption this help is appropriated unto him as resulting necessarly from his adopted State tho the measure of his assistance be according to the gift of Christ yet the meanest of them are not deprived thereof all of them having the spirit of adoption which is confirmed by Rom 8. 15 But ye have received the spirit of adoption whereby we cry Abba Father So then all of the Children of God have the Spirit of Adoption and this Spirit of Adoption enclineth and enableth all who have it to cry unto God For the 3d. That this Same assistance of the Spirit is concerned in the words of their Prayers I prove from the same Scripture because it 's by the help of the Spirit they cry Abba father here are words in Prayer prompted by the Spirit of God and if any should say that these words are but few I answer they are Sufficient to evince that the Spirit of God is concerned in the very words his Children shal speak to him in Prayer and So our most Judicious Commentators expound these words that the Spirit of God concerneth himself with the very words of believers Prayers Here then the Reader may see all that is asserted by the Assembly evident by plaine Scripture and moreover a great encouragement for all the Children of God to expect assistance to the very words of their Prayers when God calleth them to speak in Prayer and all this without dependence on the Words of a Form And let the Reader observe that our Author appeareth of the same mind by what he asserteth Page 5 4. In these words there may be some men tho not very many able to express themselves Significantly and Decently ex tempore and there are some occasions that require it even in publick on these occasions when a man hath not time allowed him to reduce his desires into form before he offers them he may depend on the assistance of God's Spirit From which words I infer that then there must needs be some promise of the assistance of Gods Spirit for Prayer in publick without a form for no man can warrantably depend for that which is not promissed by God but we may hopefully depend on the assistance of Gods Spirit for Praying in publick without a form Therefore the assistance of Gods Spirit for praying publickly without a form is promised Object If the Author or any other Say that this dependance for the assistance of the Spirit in publick prayer without a form is but allowed at Some extraordinary times Ans We are at no time warranted to depend for that which is not promised for we cannot depend in faith where there is no promise and yet the Author saith we may depend for it take notice of Deut. 15. 6. The Lord thy God blesseth thee as he promised thee It s by promise we have a Saviour and with him all Spiritual blessings Acts. 13 23. Of this mans seed hath God according to his promise raised unto Israel a Saviour Jesus there is no hope but by the Covenants of promise Ephes 2 12. So David found in his heart to Pray for the establishment of his house because God had revealed and promised it 2 Sam. 7 27 28. Hereby also we may See where the presumption he mentioneth is to be placed for the mantainers of this Scripturall Doctrine have faithfully performed their duty in making it known to the world neither is the assistance of Prayer by an extrordinary gift but common to all the Children of God as hath been evinced and for further Confirmation of the Same assertion Condsider Rom. 8. 26. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered Vers 27. And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints accoding to the Will of God In which Scripture these 4 things are clear 1. That the best
taken that is so as others might understand what they spoke by their extraordinary Gifts its evident then they followed no set form of words either in singing or praising for they spoke in an unknown Tongue by immediat Inspiration The Author then hath no help for Forms from this Scripture neither is there occasion for contrary Interpretations neither the singing nor praying here being by forms Page 50. We find the most spiritual persons addressing themselves to God in forms our Saviour himself on the Cross when in his agonie he repeated these words Psal 22. c. Ans 1. Here is the most flourishing but yet the worst argument for Forms that the Author hitherto hath brought to the field because Forms of Prayer are for the use of these who need forms but its indignity done to the Son of God to put his Name in the Role of Creatures standing in need of a Form 2. Christ using the words of that Psalm was because they were a Prediction of himself spoken by David in the person of Christ saying also in the same Psalm they pierced my Hands and my Feet 3. If it should be said that Christ used the words of that Psalm not for any need of a Form to himself but to teach others to make use of Forms I answer This cannot be because our Saviour would not teach any other man to use these words in a Form which did properly and only belong to himself for no man was to use these words as they there predicted but he who did bear upon him the wrath of the Almighty for the sins of the Elect. 4. There is great difference between Predictions what Christ would speak on Earth and setting forms directing him how or what to speak the Scriptures concerning Christ behoved to be fulfilled by him but not as forms Page 51. He quoteth Rom. 8. 26. which he toucheth but sparingly and no wonder for it s too hot to touch close being a special friend to that he calleth extemporarie prayers yet some liberal gleanings fall from his hands when he is in view of that Scripture 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 on pour them forth as they present themselves to our mind Ans here is another full Concession that Prayers dictated by the Spirit may be poured forth even as they are presented to our mind without a form if the Author will but allow me to glean in his own field I am sure to get a sheaf made to stand upright when his own sheaves are bowing Page 52. After the Author hath said its certain that God did furnish some with words for extemporary prayer he appears afraid that it s too big an handfull for the gleaner therefore addeth But then its manifest that this was an extraordinary gift of God and a part of prophesie and we may not Depend on the holy Ghost for this gift Ans It is made to appear already that the Spirit of Prayer is given in some measure to all the Children of God and that therefore they have it without any extraordinary Gift 2ly By the Authors own words in the next foregoing page upon Rom. 8. 26. It s acknowledged they have it without an extrordinary gift because the help of the Spirit mentioned in that text belongeth to all believers whither endowed with extrordinary gifts or not when he saith they may pour out the words as presented to their mind by the Spirit Page 52. Davids Psalms were first reduced into form Ans All that can be said is that these inspired Psalms were put into the hands of chief musicians and all that our Author saith that David first penn'd and then delivered them what then Could they be delivered for publick use before they were penned And that which he saith of 1 Cor. 14. 26. Is no better And its probable the prophets 1 Cor. 14 26. Did the same for they are supposed every one to have a Psalm a Doctrine c. Ans To call these extraordinary inspired Psalms Doctrines c. Forms is without all shew of Reason 2ly The Apostle found these Psalms Doctrines c. very unready as being yet in an unknown tongue and not fitted to the peoples understanding so that the Author can get nothing gathered here for forms but he is to be excused for the field is bare and can Spare nothing to him Page 53. But further that place Eccl 5 1. Seems to me to afford a strong argument against such Prayers When thou goest to the house of God be not rash with thy mouth and let not thy heart be hasty to utter anything before God c. Ans 1. And yet a strong argument against Such Prayers as he hath said are acceptable to God Should not the Author stand in awe to write against what is acceptable to God 2. As for rashness in speaking before God we are all concerned obediently to advert unto this Direction and let the reader observe that a form in Prayer may be observed as to words when there is neither reverence to God nor Understanding of what men speak and so all they speak be found rash on the speakers part so also men may be guilty of the same rashness when they pray without a form if they set not before their eyes the rules God hath given to direct us in Prayer and depend not on the promised help of the Spirit of grace and Supplications But. Page 54. I appeal to you whether it would not be looked on as rashness for an ordinary person to speak to a prince or Solemn assembly concerning a matter of great moment in words unpremeditated and unformed c. Ans This again is another argument against all extemporary Prayer it wearieth me to write so often the Author's inconsistancies for if this argument speak any thing it s against all conceived Prayer that every man Since the creation of the world Sinned whoever spake to God without a premeditated form Godly Nehemiah and many others are now condemned he when delivering the cup to the King being sore afraid prayed forthwith unto the Lord without time for premeditation yet the church of God had publick benefite by this Prayer tho he was sore afraid of the King yet he could be free with his God as knowing his necessitie could admit of no delay being constrained to answer the King immediatly and yet would not answer before he sent up his desire to God if we were all better acquainted with frequent Praying making our requests known to God in every thing we would not have so much noise of the words of Forms In the same Page we have his ample Concession But in asmuch as God has not expresly forbidden all extemporary prayers I would not be understood by this to condemn all such as unlawfull there may be some men tho' not very many able to express themselves significantly
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
the unsearchable Riches of Christ to preach wherein they are to continue from age to age until Believers be presented perfect Col 1. 28. Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Ephes 4. 11. is to the same purpose Page 73. We find in holy Scripture that the publick reading of the Word of God was with great solemnitie it is observed Neh 8. 5. when Ezra opened the Book all the People stood up c. Ans 1 How this can be pertinently brought in here I see not the Author hath another Chapter for Bodily Worship but 2. When God speaketh unto us by his own immediat Dictates and we attending thereupon as a part of our Worship no doubt but we ought to render External Signs of Reverence but the Author will give occasion for more of this in the next Chapter Page 75. The Author doubteth whether after reading the Word of God there was any Comment or Enlargement he granteth sometimes it was 2. But it doth not appear that this was constantly done on the contrary it s rather probable it was not for had there been a constant provision for such enlargment there had been no occasion for the ruler of the Synagogue Acts 13. 15. To send to Paul and Barnabas after the reading the Law and Prophets that message we find there men and brethren if ye have any word of exhortation for the people say on St. Paul supposes him that teaches and him whose office it was to exhort distinct from him that ruled and him that ministred Rom 12. And it doth not appear that every Church was furnished with all these Officers Ans 1. To what purpose all this is brought forth I cannot perceive except to prove that in publick Assemblies for worship there was no preaching or expounding but only reading 2ly but the Levites expounding what was read is one proof there was more then reading 2ly Our Saviours practice is another instance Luke 4. 16. Where he is found reading a Text Isa 61. 1. The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor c. I hope the Author will allow Christ's following discourse the name of preaching seing he was anointed to preach the Gospel 3. All the recorded Sermons of the Apostles were properly preaching whether there was any publick reading preceded their Sermons or not making it alwayes their work to preach Christ rather than to read to the people 3ly The rulers of the synagogue Acts 13. 15. Sending to the Apostles to speak a word of exhortation after the reading of the Law doth not prove that such exhortation was not in use but rather the contrary that because it was used the Rulers gave notice that the opportune time for exhortation was then after the reading of the Law and it 's observable that upon this invitation the Apostle had a large successful Sermon which we may well call preaching for verse 32. The Apostle himself saith we declare unto you glad tidings c. Page 76. Lastly we find that they had a summary of the principal doctrines of the Gospel which they delivered to the people and by which they ordered their own discourses and judged of what was delivered by others thus St. Paul to Timothy 2 Tim. 1. 13. Hold fast the Form of sound words which thou hast heard of me Chap. 2. 2. The same commit thou to faithful men who shall be able to teach others perhaps this may be that proportion of Faith according to which the Prophets are exhorted to prophesie Rom. 12. 6. I think it is not doubted but this Form of sound words contained the main foundamentals of Christianity and Paul tells us what those were Heb. 6. 12. Therefore leaving the principals of the Doctrine of Christ c. Ans 1. What that Form of sound words was the Author cannot tell and therefore saith Perhaps this may be that proportion of Faith c And so leaveth it as dark as he found it 2ly The Author appears to understand this of some written Form otherwise it maketh not for his purpose and that it was delivered to the people as a Form but this is said without proof Timothy was to hold them fast in Faith 3ly The Form of sound words is as our best Commentators expound them the Gospel preached by the Apostles and that the same to be committed to faithful men able to teach others and these six Heads or foundamentals were this Form is meer conjecture therefore the Author sayes modestly in all probability it was so the naming of principles doth not prove all are there SECT 2. Page 77. These are the rules and examples the Scriptures propose let us compare the practice of our Church with them and surely no copie can come nearer the Original for first our Ministeres are expresly oblidged in their ordination diligently to read all the Canonical Scriptures of the Old and New Testaments unto the people assembled in the Church where they shall be appointed to serve Ans If none can come nearer the rules of Scripture then they are at the utmost point of perfection attainable in this life The Author hath now surmounted the Apostle Paul who acknowledged he did but know in part and prophesie in part then all the prophesies and promises for greater Puritie and that the light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven fold as the light of seven days in the day that the Lord bindeth up the breach of his people I say all such promises are fully accomplished and no more to be expected by such as worship after this manner 2ly Why then saith the Author Page 159. Tho' we are yet too far short of the Primitive practice and institution can none come nearer Scripture rules and Institution and yet yourselves too far short of the Institution Let any who can reconcile these 3ly This importeth no less than a limiting of God what doth blind mortals know of what is to come and what the power of God can yet bring his Churches unto had he said no Copie hath come nearer the Original he had said too far himself confessing they are far short of Primitive practice but to say none can come nearer is intollerable 4ly The reason the Author giveth for this is because they read much Scripture but if another Church should read more Scripture which can be then which of the Copies is nearest the Original It cannot be your Copy for others read more nor can it be these who read more for according to the Author none can come nearer the rule than you and yet the reason he giveth for this is much reading only 5ly If the quantitie or how much reading be the reason why men come nearest the rule then God hath prescribed by some rule how much we should read at once or in one day but God hath
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
not think it lawful altogether to omit reading of the Word of God in a publick Christian Assembly conveened for the Worship of God for we are to expect the Assembly sanctified by the Word and Prayer to pass from much reading to no reading is too great haste Page 94. His fourth pretence is That the Scriptures are hard to be understood or applyed and therefore only so much of them ought to be read at a time as the Minister may apply to his Auditory Ans Albeit this pretence or Objection hath more to say for it self than the rest Yet we pretend to no manner of Reason against publick reading seing its both our principle and practice therefore it s not candide to represent us to the World as enemies to it and disputing against our common practice 2ly To Explain Scripture to the people we judge necessary and the very way of God fitted for Edification practised by our Saviour himself the Levites the Prophets and the Apostles and to represent us as Expounding or applying only a Verse is not fair that being your own way not ours to explain but a verse or two on the Lords Day it being common with us to expound ten times more Scripture every Lords Day than you do conceiving it a very mean discharge of a Ministers duty only to read and so have done and never found to be the way of Christ or any of his Apostles whose work in publick was always to Expound and apply Scripture and therefore our way in publick Gospel administrations is more agreeable to Christ and his Apostles way than yours Page 94. It s the opinion of the Reformed Churches that the Scriptures are plain in all things necessary to Salvation Ans And yet it s the general opinion of the Reformed Churches that Scripture should be Expounded to the people 2ly Though God in his mercy hath made the Essentials of Christianity plain yet nevertheless the Apostle made it his care to make known the whole counsel of God we are obliged to make full proof of our Ministry in helping the people to know their whole duty to God revealed in the Scripture 3ly If this argument of the author hath any strength it militateth against all Ministerial Instructions and that no more is necessary but read the Foundamentals of the Christian Religion to the people and so have done 4ly Do not some wrest the Scriptures to their own destruction and whose duty is it so much as Ministers to prevent this danger by explaining these things that are hard to be understood But the Author still appears out of Charity with this Explaining and applying for Ibid The holy Scriptures when heard with humility and attention apply themselves better than any man can do Ans If it were as the Author saith then there is little use for a Ministry in the World and at most a reading ministry might do all let them but read well and the Scriptures will apply themselves the Christian World then is but cheated to be at so vast a charge for maintaining Ministers only to read 2ly To say that Scriptures apply themselves without any adventitous help or assistance is not sound the Author should leave place at least for the help of the Spirit of God without which Scripture will never apply themselves 3ly The Author here disputeth against the very Examples that Christ and his Apostles hath given us in applying of Scriptures not being of his mind that the Scriptures would apply themselves 4ly If the Scriptures apply themselves How was it then that the Disciples of Christ who cannot be said to want humility and attention and had often heard the Scripture yet continued so slow either to understand or believe the Scriptures they could never find the Scriptures applying themselves until Christ opened the eyes of their understanding Page 95. It ought therefore to be our first care to read them to the people often and solemnly that they may be acquainted with the whole body of them and then one word of Application may do more good than many Sermons Ans Besides all the Scriptures that we solemnly read and make use of in our publick Assemblies wherein we are not behind with our neighbours I say besides it s our care to exhort our people to diligence in reading Scriptures in privat for the increase of Scripture knowledge the performance whereof they find to be blessed of God according to his promise Wishing our Neighbours were more exhorted to the same duty this serveth also to refel the Calumny insinuated in the Authors following words saying That our not reading looketh like a design on the people and is agreeable to the artifices of Romish Priests This Suggestion is irrational to say that Ministers are on a design of concealing Scriptures who exhort beseech and obtest the people to diligence in reading them in so much that its censurable amongst us if there be a known and common neglecter of this duty I wish these words Psal 15. 3. be dayly considered What the Author Pages 96 97 and 98 delivereth requireth no answer containing no new Argument and for calling the Scriptures a dead letter we abhor it tho the Author makes it the fifth pretence against reading Page 99. The pretence is That a Child may read the Scriptures and so perform this Duty Ans Neither do we make this a pretence against publick reading for tho it be true upon the matter that a Child may read yet we know that reading the Word of God in publick Christian Assemblies belongeth to the Ministers of the Gospel and accordingly we practise and employ no Children for that Work Page 100. The Author giveth instance of an advice in our Directory To read over all the Canonical Books of Scripture in order Ans Let the Reader observe that there 's no Apocripha to be read by this Advice 2ly That they directed no Canonical Scripture to be lest out of publick Gospel administrations so that they were on no design to conceal Scriptures from the people 3ly I know where this of reading the Scriptures in order was not only designed but begun by some of our number and considerable progress made but Persecution driving them from publick work and the people of our perswasion under great sufferings their Ministers were constrained to select such Scriptures as were most apposit for instructing exhorting and comforting an afflicted people All that I find further to the end of this Chapter beareth no argument but are meer groundless Invectives and I shall only say that if I found my self so keen for much publick reading and inclined to discourage privat reading of the Word of God I could not but suspect my self to be acted by a Pharisaical Spirit CHAP. 4. Of Bodily VVorship SECT 1. I Find a great Defect in all the Authors Discourse by his not stating the question betwixt Dissenters and him upon any of the Heads he Treateth which method requireth to be first done that so the Reader might know
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
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
attendants were fed Mal. 1. 7 Ye offer polluted bread upon mine Altar Ans We have now no altar but Christ and no sacrifices but Spiritual therefore the Altar for sacrifice is no pattern to us under the Gospel 2ly The Altar of Old was for offerings to God the Lords Table is God's offering meat to us I hope the Author is not of that mind that we offer up Christ again as a sacrifice in the Sacrament so that there is nothing here for the kneeling required But I might add 3ly That any Reader may be surprized to find the Author quoting Scripture for this kneeling seing he will not assert that the Scriptures requireth kneeling at the Lords Supper 2 On this account the Israelites came to the Altar and worshiped before it as being Gods Table for which he quoteth 2 Chron. 6. 12. And he stood before the Altar of the Lord The Author writeth no more of this Verse but passeth to the next where he findeth kneeling I shall therefore set down the whole two Verses as they are Dictated by God and he stood before the Altar of the Lord in the presence of all the Congregation of Israel and spread forth his hands Verse 13. for Solomon made a brasen Scaffold of five cubits long and five cubits broad and three cubits high and had set it in the midst of the Court and upon it he stood and kneeled down upon his knees before all the Congregation of Israel and spread forth his hands towards Heaven The Reader may now observe that Solomon stood before the Altar but it 's not said that he kneeled down before the Altar 2. That the Scaffold whereon he stood was in the midst of the Court and therefore not so framed as to be nearest unto the Altar 3. That he spread forth his hands to Heaven and therefore directed no worship toward the Altar but to the God of Heaven It 's said he kneeled before all the Congregation of Israel Yet he did not worship them and no more is said 1 King 8. 54. The Altat was before him when he was kneeling but he kneeled not to the Altar therefore his worship being neither directed to Altar nor Congregation tho' before them both but worshiping the God of Heaven and earth he kneeled and spread forth his hands to God in that praying posture of kneeling for the spreading of his hands and kneeling was to one and the same object Another Scripture quoted by the Author is 2 King 18. 22. Ye shall worship before this Altar in Jerusalem Ans The Author should have been so just to his Reader as let him know who spake these words for they are not the words of God neither Hezekiah himself nor any inspired man of God ever uttered them and yet Page 127. It 's reiterated with confidence as God commanded them to do 2 King 18. 22. shall the words of an ignorant blaspheming Athiest be called the commands of God who as our commentators well observe knew not what he said can the Author have a quiet Conscience to allow the world to take this for the command of God which hath no authority but the rambling invective of a cheating Railer I need say no more of this it speaketh too much of it self 3ly The Communion Table is called the Lords Table 1 Cor 10. 21. Ans Quid sequitur The Author quoteth this Scripture and saith not one word more of it but leaveth his Reader to guess and so shall I too but that which is in the Text maketh against the Author the Lords Table being no Altar for Sacrifices to God 4ly Page 119. The Israelites partaking of the Altar is proposed as an Example for our partaking of the Lords Table 1 Cor. 10. 16. The Cup of blessing which we bless is it not the Communion of the blood of Christ The bread which we break is it not the Communion of the Body of Christ Verse 18. Behold Israel after the flesh are not they which eat of the Sacrifices partakers of the Altar Ans All being yeilded that is found in these Verses no gain to the Author emergeth such as Sacrificed did partake of the Altar what then we have no word of authority to Eat at the Lords Table because Sacrificers of Old did partake of the Sacrifices we have Christ's Command to eat at his Table but 2. It had been necessary to consider the Scop and sense of the Text for the Apostle is warning the people of God to â—ee from Idolatry Verse 14. Wherefore dearly beloved flee from Idolatry and not to partake of Sacrifices offered to idols for these who eat and partake of these Sacrifices offered to Idols do declare their regard to that Altar and profession unto which these Sacrifices belong therefore these who eat of these Sacrifices are said to partake of that Altar and the Apostle fully clearing the sense of his own words addeth Verse 20. The things which the Gentiles sacrifice they sacrifice to Devils and not to God and then Verse 21. Ye cannot drink the Cup of the Lord and the cup of Devils ye cannot be partakers of the Lords Table and of the Table of Devils the sense then is plain as the Israelites of Old eating of the sacrifices commanded of God did thereby declare their adherence to the True God and his Altar so these who eat of the sacrifices offered to Idols and Devils do in so far abandon the profession of Christianity and betake themselves to an idolatrous Altar and profession let the Author cast up our Commentators and he will see what is now said besides that the Text of it self makes it plain And again I say however it be taken there is nothing in it for the Author's purpose of worshiping before the Altar so that I am surprized to see it adduced for that end 5. In allusion to this religious Eating with bodily worship it is prophesied of our Saviour Psal 22 29. all they that be fat upon earth and Verse 26 The meek shall eat and worship since then Scripture sets forth to us religious Eating at the Lords Table with worship and the Holy Communion is such an Eating at his Table it follows that the Scripture warrands our worshiping when we eat Ans This is a prophesie of the conversion of Heathens as appeareth Verse 27. all the ends of the world shall remember and turn unto the Lord and all the kindreds of the Nations shall worship before thee Let the Reader remark that the worship is to be performed to God neither before Altar nor Table but they shall worship before thee the eating here spoken of is partaking of Christs benefits and being turned to the Lord they shall worship him but that it shall be either before Altar or Table is manifest adding to the Text so this argument faileth also tho' the Author sayeth that the Scripture sets forth to us a religious eating at the Lords Table with worship for which he hath brought no proof nor never will Page 120. We
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
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
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
are commanded in Scripture to receive the holy Eucharist in remembrance of Christs Death c. the same Scriptures command us to worship our Saviour Psal 45. 11. for he is thy Lord and worship thou him Ans We are commanded to worship Christ therefore we are oblidged to worship him as represented by the Elements of bread and wine where is the consequence worshiping of Christ is not the dispute but to worship him before these consecrated signes of his body and blood set before us designedly to worship Christ by them there are many ways of worshiping Christ tho' not by such representations This consideration prevailed with the protestant Church of Poland to oblidge all their members to receive kneeling or standing Ans We will give them all due deference that is as far as they are followers of Christ and the Apostles sought no more and that Synod shall get no more Page 122. We are commanded to do what Christ did and he Instituted and his Disciples received it in a Table posture and therefore so ought we This is the Author's objection against himself He answers that we are not required nor is it convenient to imitate all that Christ did Ans How is it then that our Author Page 107. Sayeth our Saviour undoubtedly is the best example we can propose to our selves for the worship of God and we ought to imitate what he did and approved What hath made his example so bad in the Sacrament seing he sayeth it 's undoubtedly the best There is nothing to obstruct our imitation in this tho' some of Christs practices are unimitable by us and it were not only inconvenient as the Author Termeth it but blasphemous to attempt an Imitation but no such thing appeareth by his sitting at a Table and feasting his Friends therefore there being no reason against the Imitation his example is a most safe rule for us considering 2ly That this our Saviours sitting at Table was not accidental or fortuitous but of choice by him who is the wisdom of the Father 3ly And that this posture of sitting was in it self most suitable to a comfortable communion and Feast seing Christ hath determined to dignifie them with a Feast of Love in his own presence before his departure But our Author must needs have a better posture than by Christs example Page 123. The Apostle Paul having occasion to mention what he had received of the Lord mentions only our Saviours taking bread giving thanks c. Without the circumstances of the number of receivers his posture c. Ans It 's not safe to Excogitata difference between the master and his faithful servant in Spiritual Institutions as if the master were for sitting and the servant for another posture but 2ly Try if you can make it appear that ever the apostle Paul did prescribe or practise another posture at the Lords Table than sitting 3ly The Evangelists having so fully asserted this posture of sitting there was no need nor occasion for the Apostles mentioning of it and all these records of the Evangelists were by the command of Christ and inspired by his Spirit this is new and dangerous Divinity that tho' Christ caused record a practice for the Instruction of his followers yet if an Apostle record not the same thing without need what Christ hath inspired his pen-men to write formerly shall be of no value Page 124. It 's certain our Saviour did not sit but lay at Table Ans The Author sayes it's certain he did ly but giveth no reason whereby his Reader may be certain also I have better authority to assert his sitting than he hath for lying not only all our Translations have it sitting whose authority and understanding the Original will be thought as good as some other mens but our best Greek Lexicons and Arias Montan translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discumbere accumbere to sit not to ly all that can be said is that the Jews used to lean on the Table with their left Elbow which cannot be called lying and however it was their table posture which sufficeth us Aquinas giveth account of a common Verse long before his time Rex sedet in caena turba cinctus duo dena Page 124. We have this further to say for our practice that our Saviour was not at a common Supper when he instituted this Sacrament but at the passover Ans It 's hard to Divine for what end the Author bringeth this in for I can perceive no colour of an argument only to acquite us that Christ was not at a common Supper but it 's yet sub judice not determined whether there was any common supper that night besides both the passover and the Lords Supper Many able Divines affirming there was and many denying and so it is safest to leave it altiori indagationi neither doth the purpose in hand depend on it's determination as for Luke 22. 20. The Author doubtless knoweth that the matter of that Verse is not placed as both the other Evangelists Matthew and Mark have it nor doth he infer any thing from it argumentative Page 125. But 4ly The full answer to the argument is that it goes on a false supposition that our Saviour instituted this Sacrament in the common posture of eating which no wise appears in Scripture neither can it be inferred from any thing said or intimated by the Evangelists or St. Paul but rather the contrary Ans How full or sound it is will soon appear if we consider First that the Evangelist Matthew remarketh their sitting down Matth. 26. 20. Now when the even was come he sat down with the twelve and Verse 16. as they were eating Jesus took bread and blessed it c. so mark 14. 18. and as they sat and did eat Jesus said verily I say unto you one of you which eateth with me shall betray me and Verse 22. and as they did eat Jesus took bread and blessed and brake it so Luk. 22. 14. and when the hour was come he sat down and the twelve apostles with him and Verse 19. and he took bread and gave thanks and brake it so Joh. 13. 12. after he had washed their feet and had taken his garments and was set down again after this the apostles are sitting with him at Table Verse 23. Now there was leaning on Jesus bosome on of his disciples c. Here it 's to be observed that all the four Evangelists make mention of their sitting at Table with Christ and that it 's expresly said by two of them as they did eat he took bread and blessed it all which maketh it most evident that they were in a sitting posture at Table when this Sacrament was instituted and celebrated But the Author objecteth how could they be eating when Christ was blessing Ans The plain words of the Text cannot be questioned without a profane contempt of Scripture it 's not warrantable then to toss It as a disputable problem whether he took bread as they
did eat or not for they are the words of the Holy Ghost 2ly Nor is it to be conceived that they continued eating while he was blessing this would been altogether unaccountable 3ly Tho' not eating yet they continued sitting in a Table posture for we must not add to the Text and say they arose 4ly How much time interveen'd between his taking the bread and blessing who can tell the ensuing Action being so solemn no doubt Christ would take care to have his disciples minds in some due composure for it 5ly That which the Author cannot digest is that the Apostles should be sitting when Christ was blessing but there is no cause why this should be so surprizing if some other of our Saviours ptactices be duely pondered as Mat. 14. 19. when there is a great miracle to be wrought Christ commandeth the multitude to sit down and then blesseth and he commanded the multitude to sit down on the grass and took the five loaves and the two fishes and looking up to Heaven he blessed and brake and this not once but again Mat. 15. 35. And he Commanded the multitude to sit down on the ground and he took the seven loaves and the fishes and gave thanks and brake c. In both these scriptures there is most solemn worship and yet the people commanded to sit down it were worse than trifling to say they might rise again when Christ gave thanks seing he commanded them to sit down therefore the Author's anxitie for this is groundless and no use for such shifts as in probabilitie it was done in a thanksgiving and praying posture And as in the next Page 126. And so he might rise to bless and distribute the Holy Sacrament These may be 's are not convincing but the plain words of so many Texts for sitting are most cogent and irrefragable Page 126. Lastly we find the Apostle severly reproving the Corinthians for their irreverence in receiving this Sacrament c. Ans They are severly reproved it's granted but not for sitting at the Lords Supper and except the reproofs reach this the Author can find no argument from that Scripture what a torment is it to be managing a bad cause I need not say a man hath need of clear eyes that can see an argument in that Scripture but he must put out his own eyes and implicitly believe Dictates in place of arguments And what Reader will not be surprized at the reading of his following discourse wherewith he concluds this Section Upon the whole I think we do nothing in this or any other sacred action as to bodily Worship but what is warranded and grounded on the holy Scriptures and particularly as to what we do at the holy Sacrament of the Lords Supper Ans All is even as firmly warranded as the judicious Reader will observe by the Authors Arguments men are readily perswaded as they affect but there is no danger of the Readers being argumented unto kneeling at the Lords Table by any thing that yet hath occurred SECT 3. PAge 127. And first as to your principles I need not tell you that you do not allow Bodily Adoration to be any part of Gods Worship Ans That we do not allow Bodily Adoration is a known injurious imputation Hath not the Author himself from his infancy seen his Friends bowing their knees daily to God Doth he not know of thousands about him at this day who do the like Is not this bodily Adoration doth he not know that in our publick Worship our people commonly stand in time of Prayer and are exhorted so to do and except in case of bodily infirmity ordinarly practise it as also signs of external reverence always in our songs of praises to God and when we hear the Word of God read to us as part of his Worship all are uncovered With what truth then can it be asserted we do not allow of bodily worship Page 128. Your Directory doth not only leave it out but excludes it by requiring all to enter the Assembly and to take their seats and places without adoration or bowing Ans Tho the words of the Directory be not fairly represented yet as the Author quoteth them I will espouse them and let the Author try his strength in answering my Arguments against religious bowing to any place or fabrick on Earth Ibid The Scriptures say O come let us worship let us bow down let us kneel before the Lord our Maker Ans Who denyeth this the Author can instance none of our perswasion who doth not practise kneeling before God if some Physical impediments do not obstruct it 2ly The Command Let us worship and bow is not when we come first to the Walls of a House but when we engage in acts of Worship then either to kneel or stand as conveniency will allow but this hath been cleared already and I am not fond of repeating and therefore must pass over much of what remaineth of this Chapter as being generally answered already Page 129. You sit generally at your publick Prayers This also hath been confuted already and all that is said Page 130. For the time of Thanksgiving before Receving being solemn Prayer our people generally stand excepting such as are set down at Table who continue sitting as at the first giving of Thanks by our Saviour they did sit But the Author in this Page 130 engageth himself in another useless labour of Collecting pretences against Bodily Worship and exposing of Dissenters as formers of these pretences which we solemnly detest as contrary to our common practice such Discourse might have been directed to Atheists and Quakers but to impress strangers so invidiously against all protestant Dissenters as enemies to the Adoration of God by any visible sign is most injurious 2ly In all the following Discourse to the end of this Chapter the Reader is egregiously imposed on the Author making no distinction between the Bodily Worship commanded of God and the Bodily Worship commanded only by men and so condemneth all as despisers of the Glory of God who will not bow down to Houses or Altars and would have his Reader take it for granted that its our principle to be against all external Adoration of God for no other reason but because we observe the second Command better than some of our Neighbours rendring that homage to Creatures which is only due to God wherein we cannot and by the grace of God will not comply with them Pages 130 131 132 133 134 Have nothing but a Confutation of pretences from Joh 4. 24. God is a Spirit and they that Worship him must worship him in Spirit and truth Ans Christ by this Scripture doth recommend and prefer Spiritual Worship to that which is only bodily God being a Spirit and all bodily worship separat from this is naught the external part is easie and separable from the internal and of it self is but bodily exercise that profiteth little nevertheless we constantly assert it our duty to glorifie