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
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
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
Holy Scriptures recommend to us the use of Instruments in the Praises of God Psa 150. Praise him with Timbrel Praise him with stringed Instruments and Organs c. Ans I still find the Author for quoting the Scriptures he never explaineth even when there is need for it 's apparent he hath no great confidence this Scripture Psa 150. can evince the use of Instruments in the Gospel Worship saying the Scripture recommends to us and Page 16th Our Church permitteth the use and Page 17th This is not Imposed on any Congregation these concessions not only shew the weakness of the cause but should soon end this debate for why should you keep up the use of that to the offence of others which you have no light to impose or require But 2ly If this Scripture be your authority for Organs then why not high sounding Cymballs Trumpets and Dances in worship as well as Organs The authority by this Scripture is alike for all these 3ly If the Gospel Church should use such Instruments then why should poor country Parishes want them 4ly We have neither direction nor practice of them in the whole New Testament the use of Instruments in the worship of God of Old was a part of The Ceremonial law and therefore expir'd with it Object The use of Instruments was by the light of nature before the Ceremonial Law and therefore could not expire with it Ans 1. The dictates of Nature can make no man know that the sound of any innanimate creature can be acceptable service to God if you abstract from his positive institutions yea without institution it were presumption to offer such manner of service unto God Nature I grant will dictate that our voice and tongues which God hath given us as a glory to glorifie himself should be made use of in his Praises Nature also may prompt a man to use Instruments for his own recreation and may prove sometimes an useful diversion in time of disquiet of mind but it 's beyond the reach of nature to know that such noise and sounds shall be pleasing to God except when God revealeth and appointeth it 2. Miriam using an Instrument in the Praising of God was as a Prophetess therefore it is said Miriam the Prophetess took a Timbrel c. And not by the dictates of Nature but as a Prophetess which dissolveth the strength of the Authors argument It 's the more observable that this practice of the Prophetess was not made a pattern nor Instruments used in the Worship of God ordinarly before the Ceremonial Law The Author instanceth the Praises of the blessed in Heaven Rev. 5. 8. and 14. 2. He saith no more of these Scriptures let the reader judge as he will Ans Neither the Author nor any Christian will think there are material Harps made use of in Heaven and seing they cannot be Material therefore they can be no pattern for material Instruments in the Worship of God on earth you know no more what these Harps are than what these golden vials are found with them as well as Harps but further Page 13. 'T is observable that the word we render sing Jam. 5. i3 Originally implyes singing with an Instrument and if they had not approved the Jewish way of singing they would not have made use of a word importing it Ans The Apostles make use of the word Sacrifice often in the New Testament and yet are far from approving of Sacrifices now after the Jewish manner 2ly The Reader may observe the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made use of Eph. 5. 19. Where no Artificial Instruments can be made use of in speaking Psalms to a mans own heart And the same word in the same place for singing in the heart Now what Instruments a man can get into his heart let any seek for them who will I 'le not make experiment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No more is necessary in this Section but to let the Reader know that the Antients of great Note in the Church of God have testified against Instruments in the worship of God As Justin Martyr quest 107. Retained only vocal singing declaring that the use of Instruments belong'd to the Infant State of the Church August on Psal 33. Saith let no man betake himself to Theatrical Organs 'T is known also that the use of them was brought into Christian Assemblyes in a most corrupt State of the Church by Pope Vitalianus Anno. 683. Platina SECT 2. AS for the manner of singing Praises by the Author and those of his Communion We are not so much concerned as to vindicate our own Practice Page 15. He saith they are directed to praise God every day in a certain number of Psalms of his own appointment out of the Old Testament and then in such Hymns as are recorded in the New Ans As for singing the Psalms of David to the Praise of God we know it 's our duty both in Publict and Private And it 's to be observed 2ly These Psalms he acknowledgeth are appointed but the Hymns are only recorded in the New Testament but all Hymns recorded are not appointed to be sung by others as the Psalms of David therefore he hath Cautiously expressed this the one is appointed the other but recorded Page 15. Our Church has thought fit to require us with every Psalm and Hymn to intermix glory to the Father to the Son and to the Holy Ghost c. Ans These words are good in themselves but to intermix them with the words of Gods immediate dictating is meer Invention of men and done only by the commandment of men for it 's making that a part of worship which God hath not Instituted 2ly Let it be observed how this doth contradict what the Author himself laid down as a foundation to his whole work for Page 3. It 's said without adding and here our Church has thought fit this be intermixed 3ly And whereas the Author saith this ought not to be taxed as any real addition but a necessary expedient to turn the Jewish Psalms into Christian Hymns Ans I know he would not have it Taxed as an addition it 's all one as if he had said we have added but you must not Tax it 2ly The reason he giveth is frivolous not only because there cannot be a reason for making that worship which God hath not made worship but to make Jewish Psalms as he calleth them to be Christian Hymns hath no collour Christ's Authority hath made the Psalms of David Christian and fit for the Gospel Church without such an Invention as this Therefore tho' we deny Socinianism yet we do Tax it for an addition in the worship of God As for singing or saying in Prose there needeth no more than what is replyed already Page 16. He saith the people are to bear their part to sing or say by way of Responses Ans The people no doubt are to bear their part in singing the Praises of God and ye do not well to
as a rule to direct us in Prayer but to be a Badge of our profession is a groundless conjecture for Baptism and Summaries of our Christian Religion are Badges of our profession 2. And since the Author understandeth still the Form of words the Apostles confute him for they kept the true Badge of their profession and yet used not these very words in Prayer He saith this Form of prayer is a Summary of our Duty as Christians Ans Where then is the Decalogue which in many Ages hath been called a Summary of our duty but the Lords Prayer only a Summary Petendorum of things to be sought of God as the decalogue of faciendorum and the belief of credendorum why doth the Author confound these things which hath been judiciously distinguished in all Ages since we were Christians He saith it 's no more lawful to alter it than to lay it aside Ans We do not alter it by enlarging upon it the prayer remains the same after all our enlargments and we return to it again and again as our fixed Rule but if he call that an altering the prayer to use other words he contradicteth himself as is proved already Page 36. The Author's arguments drawing to an end he giveth a gentle touch to the different words in the Institution by way of objection but passeth that which is most material as is observed already Next he appeareth for peoples joyning of voices and Responses in prayer As we have the command of God and the example of his Saints for offering up our Prayers to him in a set and prepared form of words so we have the like example for joyning voices upon occasion Ans 1. The Author engageth this part of his work with a modest blush passing from the word command and betaking himself to example and that but upon occasion and yet more diminutively afterward on some occasions adding also that generally it is sufficient that the people joyn in their hearts with the words of publick prayer 2. If no more be necessary but the people joyning in their hearts why is more urged Shall we still be troubled with unnecessary Impositions can the Author call this an Institution of Christ seing Worship is sufficiently performed without it and not being the Institution of Christ what name can himself give it but the invention of Man 3. When these occasions offer who knoweth and who determineth these occasions whether God or men let the Author once clear this that we may know what occasions he understandeth But he proveth that the people joyned their voices by Judg. 21. 2. And the people came to the house of God and lift up their voices and wept sore Ans He doth no more but repeat this Scripture and so leaves it and so shall I for this Text saith nothing to the manner of Worship in that Assembly neither who did speak and order it nor how many spoke so that any inference from it can be nothing to his purpose Acts 4. 24. They lift up their voice to God with one accord and said Lord Thou art God c. Ans The Author saith the Apostles and their Disciples lift up their voice On what account the Disciples of Christ are termed the Disciples of the Apostles I understand not the Author hath no warrand for this being all Christs Disciples 2. That they lift up their voice with one accord is no more but to joyn in their hearts with him that speaketh as if they had been of one heart for if all had spoken at once whether inspired or not confusion had apparently ensued which the Apostle is against 1 Cor. 14. 33. Acts 16 25. Paul and Silas prayed and sung praises unto God Ans This is near trifling with holy Scriptures there being nothing in this Text but that they prayed and praised together in joynt privat Worship and what then cannot two do this and not speak both at once So Rev. 6. 10. They cryed with a loud voice saying How long O Lord c. Ans This is yet further off his purpose for who on Earth knoweth the manner how unbodied Spirits speak to God having neither voices nor tongues as we have I weary to waste time upon such Allegations What remaineth of this Section is for Responses in Prayer which hath no better warrand than Responses in singing fully answered already Psal 106. 48. Let all the people say Amen Ans Let the Author remember his own words Pag. 36. Generally its sufficient the people joyn in their hearts c. 2ly It 's to be observed that the Lords Prayer according to the Institution Luk. 11. hath not the word Amen added which the Institution recorded by Matth. hath so that comparing these two its evident that a liberty is allowed us as to the use of that word yet this liberty alloweth no man to condemn the use thereof seing the Institution by one of the Evangelists hath that word expresly 3ly As the people joyn in the whole Prayer with the Minister so also when he uttereth Amen Page 39. We have a strange manner of Responses from 2 Chron. 5. 13. The Priests and Levites praising God and saying For he is good for his mercy endureth for ever then Solomon performed another part of the service Chap. 6. 3. He blessed first the people Secondly He blessed and thanked God And lastly Offered that Divine Prayer of Dedication then follow the Burnt-offerings and Sacrifices Chap. 7. And then last of all follows the peoples part Chap. 7. 3. They bowed themselves with their faces to the ground c. Ans Let the Reader observe that all these quotations are for proof of Responses and yet there is not one Response amongst them all For 1. The Levites singing praises to God can be no Response to men nor any colour for it in the Text. 2. Solomons solemn Prayer to God can be no Response to men nor the least colour for it in the Text. 3. The Burnt-offerings and Sacrifices can be no Response to whom could Sacrifices Respond I must here stop my Pen to prevent irritation tho some would be ready to expose the Author by this Response and all of them here mentioned 4. The peoples bowings and Worshiping God can be no Response to men for they are found Worshiping only God upon the extraordinary appearing of his Glory I need say no more of this it speaketh for it self But Page 40. Answering to prayers is no legal abolished Ceremony this is manifest from 1 Cor. 14. 16 Else when thou shall bless with the Spirit how shall he that occupieth the room of the unlearned say Amen at the giving of thanks Ans 1. Let it be observed again that the Author is seeking for Responses from this Text in Prayer but the Text speaketh of giving Thanks and Praising and the following Verse also if it be said Prayer and Praises are one this cannot be for Praises and Prayer are made two distinct parts of Worship 2. The scope of this Scripture
prayer to the Admiration of others and yet all this but natural acquisition and no special gift of the Spirit of Christ 3. Besides these improvements of nature our Saviour Christ having received gifts for men and bestowing them on whom he will for the good of his Church thereby many have been endued with common gifts of the Spirit of Christ whereby others are edified but not themselves they being still destitute of the special Sanctifying Grace of the Spirit and such as Christ will say unto at the last depart I know you not tho' their partaking of these common gifts was the occasion of their concluding themselves in a State of favour with God mistaking those common gifts for such as are special and Sanctifying such persons never being converted to God and truely Sanctified may notwithstanding of all their common gifts be lewd and Scandalous in their practice 5. Whatever judgment we may pass upon our selves yet we are not so much concern'd to judge by what gifts other men do pray or if they have the grace of prayer together with the gift is not our part to search tho' it be certain that where the conversation is ordinarly ungodly and vicious whatever gift a man hath yet he wanteth the Grace of prayer 6 When such immoral persons are endued with a common gift of the Spirit enabling them to speak pertinently in prayer sure it is not that gift which maketh them Immoral and Scandalous nor is the Gift of Christ to be despised on that account for common gifts sanctifie no man tho such as God hath honoured with them are the more guilty for profaning of his mercies and their ingratitude to God 7. Only Believers in Christ Jesus who are sanctified by the Spirit of Grace partake of the grace of Prayer and as the Giver of this Grace pleaseth to imploy any of them in his service for the good of others so he bestoweth the gift also in what measure he pleaseth As for persons who are dejected for want of a Gift of Prayer they have need of sound and skilful advice for the meer want of such Elocution as others have should not discourage them tho all should covet the best Gifts But 2. If persons have no Inclination nor help by the Spirit of God to pray unto him there is just cause for fear but not despair I say just cause for fear and grief of heart because all the Children of God have the Spirit of Prayer in some measure yet no cause for despairing because Christ hath promised the Holy Ghost to them who ask him 3. To direct such persons only to the words of a Form will never prove a cure to their Souls For if any man have not the Spirit of Christ they are none of his therefore such persons should be exhorted to cry unto God for the Spirit of grace and supplications Page 63. The Author once more urgeth the use of forms in Prayer A great part of the world cannot do it without a form Children and ignorant persons are at a loss for words Ans As for young and very ignorant people we allow them the use of forms until God enable them more but withal exhort them to further progress lest if they should still rest upon forms they should be satisfied with a form of Godliness only But Page 64. He saith As for Children and ignorant people of our perswasion he is well assured many of them never bow their knees to God Ans This is not the first of the Author's mistakes that we have seen for we have occasion to know what they do in the service of God better than he and I am well assured of the contrary of that he asserts he affirmeth not knowing what they do and I affirm upon knowledge that commonly our Children so soon as capable are helped with some easie and short forms and that many of them dayly bow their knees to their Maker and are chastised if it be neglected The Author cometh often over this our Teaching the unlawfulness of forms which is imposing upon his Reader for none of us Teach any such Doctrine Page 65. There remains yet the third Opinion of Dissenters which they advance against us in this matter of Prayer to be examined that the Minister is the mouth of the Congregation and that the people have nothing to do but to join with him in their hearts an opinion far from any authority of Scripture which expresly requires us Rom 15. 6. with one mind and one mouth to glorifie God Ans It 's not long since we saw this under the Author's hand Page 36. That generally there is no more necessarie but that the people joyn in their hearts except it be on some occasions and when these occasions appear we will consider his Opinion 2 In all Gospel publick Worship recorded in the New Testament we find no more either required or practised but the peoples joining in their hearts 3 What is said Rom ✚ 15 6 is performed in our way of Worship using one mouth and not many But the Conclusion must stand whether the Premisses will or not that the Authors way of Worship is agreeable to the Commandments of God let the Reader judge by the Answers if every one of his Probations hath not failed him I do ingeniously declare That I have not so much as found difficulty in any of his Arguments wherewith he chargeth us as guilty of the Inventions of men in the Worship of God but I question if ever amongst Protestants a Book was published wherein moe of the inventions of men hath appeared or a wider Door opened for all manner of humane Inventions than by the Discourse now under consideration CHAP. 3. Of Hearing SECT 1. PAge 68. one great design of our Christian Assemblies is hearing and that which is to be heard is the word of God First then God hath positively commanded us to read his word in our publick Assemblies so Deut. 31. 10. In the feast of Tabernacles when all Israel is come to appear before the Lord thy God in the place where the Lord shall choose thou shalt read this Law before all Israel in their hearing so Josh 8. 35. Neither was this confined to their solemn Assemblies at Jerusalem it was likewise a constant part of their sabbath service in their synagogues as we may learn from Acts 13. 14. Ans 1. That the word of God should be read in our publick Assemblies we are agreed for Faith cometh by hearing and hearing by the word 2. To read the whole Law of God at once in our Assemblies is not practicable 3. Some conjecture what was read in the synagogues but tho' it were sure can be no rule to us Page 69. This reading of the Law was the great and most effectual means God provided for preserving the knowledge of himself amongst his People and the best reformation began and was carried on by restoring this ordinance thus it 's observed of Josiah 2. Chr. 34. 29. The
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
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
God in Body and in Spirit as he requireth us and therefore are far from understanding that Scripture to be exclusive of external Adoration Page 135. The second pretence alledged against bodily adoration is that God has no value for it Ans If ever the Author heard any such Objection against external homage from any of our perswasion it would be justice and we would take it for kindness if he would discover them and if no such person can be found amongst us it will be necessary to mind the Words of God Psal 15. 3. It sufficeth us that God hath commanded external worship but we will yield Gods Prerogative to no man in prescribing it Page 173. The Author speaking of outward performances saith But you are taught that in no cases they may be lawfully practised Ans Who are these Teachers Teaching that outward Performances may in no cases be practised The Book being now in my hand I see on the head of the Page how Bodily Worship is practised by Dissenters And is it the deliberat thoughts of the Author that Dissenting Teachers Teach this Do we teach that in no cases the people may read or hear the Word of God read which is an outward performance Do we teach that they should not be Baptized or partake of the Lords Supper Do we teach that in no case they should bow their knees to God their Maker all these and many moe are outward performances this needeth no confutation repeating the words will be sufficient to any reader tho of mean sense The Author addeth in the same Page you are taught rather to stay at home and not to worship God at all publickly than to conform in their outward gestures and circumstances Ans There are some bodily jestures that render a man guilty by breach of the second Command as bodily bowing is a gesture of the body but being performed religiously to any Creature is forbidden by the express Command of God and therefore should not be enrolled with Circumstances nor is it to be practised by Christians any where but God willing more of this afterwards In the same Page 137 You are advised rather to abstain all your lives from the Lords Supper than receive it kneeling Ans Blessed be God who hath given most of us opportunity of receiving ever since we were capable without kneeling even when persecuted by the rigid imposers of kneeling who yet dare not assert that the Scriptures require it 2ly But that the Reader may understand that it s neither ignorance obstinacy nor affected separation that causeth the fixedness of our practice in sitting at the Lords Table which we cannot resile from and being obliged to render a reason to such as ask know therefore first That the blessed example of Christ and his Apostles of choice using this posture of sitting is our Scriptural Precedent and no reason can be given why the example should not be imitated the Apostles were sinful men as others yet all the four Evangelists are divinely inspired and therefore commanded to publish their being set down with Christ at his holy Table 3ly No other Scripture either expresly or by due consequence prescribeth or alloweth any other posture when we receive at the Lords Table than sitting 4ly Our Saviour and his Apostles as they followed him are proposed as our examples in all things imitable and this practice is imitable yea Christ himself maketh this his Argument Do as I have given you example Joh 13. 14. 15. v. Lest any should say we are not Apostles and must not presume to sit at Table as they did But Christ requireth a regard to the Example he giveth 5ly The Disciples being fet down at Table with Christ are not raised again by him when the Lords Supper is celebrated which he would have done if sitting when they received had been a profanation of that Ordinance but when the Supper is over they are found still sitting and then and not until then they are commanded to arise Joh. 14. 31. 6ly If this example be not followed in receiving as our pattern then we shall follow either devices excogitated by our selves or follow the Dictates and Commandments of others neither of which are safe and warrantable Christ having proposed his imitable practice for our example and the worship performed by our own invention or the Commandments of Men is already declared vain 7ly When we once give way losing our ground by neglecting Christs example we wander vainly after our own imaginations not knowing where to fix and if at length we should pitch upon the most humble like way of receiving imagining a humble way cannot be displeasing to God which prevaileth with many inadvertent tho sober persons The very thought of this that they cannot be too humble and that kneeling in receiving is an expression of this humility that humility is pleasing to God and rendereth glory to him this taking root enclineth many to think and tenaciously to hold by it that tho Christ gave example for sitting at his Table yet this devised humble way will expiat any guilt by neglect of his example because they intend to give him glory by kneeling This is the very best that I imagine can be made of the practice of many well meaning people as to their kneeling in receiving But that which should be observed with care is that once leaving Christs way the very best and purest like Inventions of our own obtruded on God as Worship will not be accepted seing by them we shall never be able to make answer when we are charged Who hath required this at your hands we may call it humility but he will call it a presumptuous voluntary humility we may call it Worship but he will call it Will-worship there being no Command of God for it 8ly This religious kneeling is Adoration and therefore due only to God 9ly We are instructed by the second Command that God will not be adored or worshipped by Images representations or the likeness of any thing in Heaven or Earth we must not bow down before them 10ly The signs of Christs Body and Bloud are set before the receiver in a religious state as representing Christ and these who kneel must do it directly before these Signs as memorials of Christ if they should go aside and kneel praying to God yet they shall not receive until they come and kneel before these Signs and hereby the Signs have Co-adoration with Christ partaking of the same Worship seing the signs are designedly set before the Receiver in the act of Adoration which is forbidden by the second Command neither can the intention of the Worshipper prevent it seing the Worship is directed first to the signs as representing Christ. 11ly Tho the Arguments given be sufficient to vindicat our practice in sitting at the Lords Table yet we know also that kneeling in the Sacrament is but a novelty in the Church of God not being in practice before the thirteenth Century when Pope Innocent the 3d
brought in Transubstantiation which engageth the Papists to this worship because of Christs supposed bodily presence but this you do not pretend Page 138. Your directory does not require or allow the people so much as to signifie their assent by adding an Amen to Prayer or Thanksgiving but on the contrary you ridicule those that practise it Ans Our people signifie their assent by much more than the word Amen by attentive hearing the Word and being uncovered when the Word of God is read by joyning with the Minister in Prayer and standing up by singing of Psalms joyntly together c. Let the Authors Concession Page 36. be remembred where he saith Generally it is sufficient that the people joyn in their hearts with the words of publick prayer 2ly We commonly use the word Amen in conclusion of our Prayers wherein the people joyn in their hearts with the Minister as well as in the rest of the Prayer Yet 3ly under the New Testament it s to be observed that the prayers of the Apostles recorded are not found to be concluded with Amen But that which should make all men sober in their Censures on this account is that the Lords Prayer according to the Evangelist Luke concludeth not with Amen I am no ways against the use of it and for ridiculing others for using that word I never heard or knew any such thing they cannot be of our communion who will deride a Ministers concluding prayers with Amen for we use it ordinarly both in publick and privat Page 140. The third pretence Some alledge for their omitting this part of Gods Worship that they do not condemn bodily adoration but to stand up and kneel in the Congregation is so troublesom to them c. Ans This also is answered before it s not unwillingness to expend but as I said already all in the Congregation could not conveniently hear the prayer wherewith they are to joyn if conveniency were prepared for every ones kneeling and I have observed some in this congregation who were near kneeling in the time of publick prayer having conveniency for it but there is none with us to ridicule them for that practice tho the Author saith Page 143 That he could never learn that any one kneeled in our Meetings but I have learned it and seen it having better occasion to know it than the Author and he may by this time perceive it had been very advisable that in matters of Fact his assertions had been such as might have faced the Sun As for Paul and his company kneeling on the shore Act 20. Ans The Reader by this time will understand our principle as to kneeling in worship and all who know our way know it to be our dayly practice heartily wishing there were as many knees bowed to God in families of our neighbours as there are bowed in the Church CHAP. 5. Of the Lords Supper SECT 1. WHat the Holy Scriptures prescribe concerning the frequency of celebrating it Page 145. I shall confine my self to one point and that is the frequency of it as a publick act of Worship As to the frequency of Celebrating the Lords Supper I find many people of opinion that the Scriptures have determined nothing in it and that therefore it is left intirely to the discretion of Ministers how often they will Celebrat it Ans The Author writeth Page 147. That himself is of the same mind our Saviour has confined us to no place or prefixt time for the celebration of his Supper The Scriptures constrain the Author to this Concession but being granted it will break all the bones of his Arguments for seing Christ hath not prescribed the frequency Then who may presume to do it Shall not their prescriptions be found the Commandments of men I do not say but the circumstance of time must be appointed when this Ordinance shall be put in practice for it must be done in some time and that time must be determined for the Lords Supper requires preparation before receiving and therefore a competent allowance of time must be granted before the Celebration but seing our Saviour hath not prefixed the times nor told us how often we shall celebrat therefore men cannot make general Rules obliging all Christians to such or such prefixed times whether opportunities offer or not Because Christ hath given his Churchs liberty as to the precise times but particular Churches must consider and consult the publick edification of the people and accordingly such times must be appointed by these whom the Lord hath intrusted with the feeding of his flock and giving them their meat in due season Page 146 On this account every one is left to judge for himself when he will be a partaker of it as he thinks it most fit for his comfort and edification which makes the celebration and receiving it so Arbitrary a thing that many never receive it at all and the Universal neglect of it is become one of the crying sins of these Kingdoms and a great objection against the Reformation Ans A judgment of discretion must be allowed all men whom God hath endued with Reason and must not be driven to Act brutally without discretion but especially Christians are required to Act in receiving of the Lords Supper with the greatest discretion and deliberation being under that severe warning he that eateth and drinketh unworthily eateth and drinketh damnation to himself and is guilty of the Body and blood of the Lord. A Christian thus warned must be perswaded in his own mind and dare not trust his preparation to the discretion of others knowing he must give an account to God for himself 2ly That seldom communicating is a crying sin Ans Where contempt of the Sacrament is the cause of not receiving no doubt but the sin is very crying but where there is no contempt or wilful neglect of that Ordinance but longing for some competent measure of preparation or opportunity for re-receiving without a strain to their Conscience which are the reasons why many seldom Communicat In these cases their seldom receiving will not be found so crying a sin as many other sins less noticed profaned Communions wheresoever common and horrid Swearers God dammees Adulterers Drunkards are admitted to be receivers the sin is more crying It is also a more crying sin to thrust from the Lords Table such as God hath prepared by imposing such Terms of Communion as these who would partake know to be sinful these are more crying sins wheresoever they are found besides blasphemies Idolatry contempt of Sabbaths Murders oppression breach of covenants and promises c. These and the like are far more crying sins than seldom receiving at the Lords Table where no contempt can be charged Page 147 The Lords Supper is substituted in the place of the Passover which was commanded by the Law to be celebrated once in the year Ans This occasioneth no dispute for it 's plain truth yet that the passover was but once a year
Day 4ly His arguments for every dayes celebration are Acts the 11. 46. They continued daily c. And 1 Cor. 10. 20. When ye come together c. 5ly The Apostles understood what Christ meant by these words Do this c. And if they made this Feast a constant part of their ordinary worship we may conclude Christ meant it should be so 6ly No Solemn Stated meetings of Christians without this Sacrament His arguments for the first day of the weeks being the time of celebration are Actâ— 20. 7. From which he saith two things may be observed 1st that the first day of the week was the Disciples time of publick worship 2d That the breaking of bread or Celebrating the Holy Eucharist was a part of that worship the Scripture is as plain for the one as the other 1st Now let the Reader observe that the Author having given up all claime to Scripture precept for the time of celebrating the Lords Supper he searcheth for it in Examples 2ly He bringeth Examples of different times from the Apostles practice 3ly He cometh close up to a Divine Institution for both these differing times because for every days partaking he saith the Apostles knew what Christ meant and if they made it a constant part of their worship Christ saith he meant it so also And for the other viz. The first day of the week he saith the Scripture is as plain for the Sacrament that day as for observing the day it self 4ly There being here two Apostolick practices of equal authority which of them is preceptive or oblidging to us If the Author say the latter of the two then how will he answer himself saying that the Disciples did meet every day 2 that at every meeting they did celebrate 3. And being a constant part of their ordinary worship we may safely conclude that Christ meant it should be so by the Authors arguments Then the daily celebration appeareth to have the greatest authority of the two what then shall be done next for fixing of the time No doubt he had best leave it as Christ himself did not confining us to a prefixed time and it 's evident that we cannot have the times when determined by Apostolick practices because in their own time the times of celebration were not one It will appear also by a more particular consideration of the places quoted Acts 2 46. Is expounded by judicious commentators to be only the Disciples ordinary food expressed by breaking of bread from House to house and as the remainder of that Verse sheweth they did eat their meat with gladness and singleness of heart The breaking of bread doth not alwayes signifie the Lords Supper Luke 24. 30. is ordinary food But the 42. Verse of the 2d of the Acts is the place where the Sacramental breaking is more clear and they continued stedfastly in the Apostles Doctrine and fellowship in breaking of bread and in Prayer but then it is not daily and 1 Cor. 11. 20. Sayeth no more but that sometimes yea frequently they did meet for the celebration of the Lords Supper but that they did never meet for worship on any other account but to celebrat the Lords Supper is dangerous for the Gospel was to be preached fully Christ commanded to teach all things whatsoever he had commanded them Matth. 28. and Acts 10. 42. He commanded us to preach to the people the Doctrine of Salvation and Christs gracious Transaction with sinners according to the Covenant of Grace was greater work and therefore more insisted upon by the Apostles than only the Sacramental Seal of the Covenant Therefore to say that their ordinary publick Assemblies for worship was on purpose as the Author saith Page 150 And one main design of their coming together Page 151 cannot be allowed for what is the Seal without the Doctrine and Covenant whereunto it is a Seal Observe also that tho' they came together at sometimes purposely for celebration of the Lords Supper as 1 Cor. 11 20. and Acts 20. 7. Yet this will not prove that all their meetings in Assemblies were on this account The Apostle Paul being by Gods merciful providence present with the people it was very expedient then to celebrate that they might be instructed by him in the right manner of celebration now leaving them Let the Reader also remember that by the Author the celebration of the Lords Supper was brought unto and fixed on the first day of the week Acts. 20. 7. And yet still he pursueth their celebrating at every meeting which was oftner than the first day of the week how he will reconcile and cement both I leave to himself for it 's past my reach to reconcil these The Primitive Christians did celebrate at every meeting 2. They did meet every day and 3. nevertheless it was fixed to the Lords day 4. And our Saviour design'd it should be a part of Gods Service in all the Solemn Assemblies of Christians which are on other days than the Lords day Let it be observed also that if they did meet daily for this purpose to celebrate then why is there any such peculiar remark on meeting on the Lords day for that purpose if all their meetings had been to celebrate There is reason from that Scripture Acts 20. 7. To conclude that there were ordinary Christian Assemblies on the first day of the week which were established by Christ himself before Paul was a Preacher for a religious memorial of his Resurrection and deliverance from all his Sufferings and on that day they did celebrate the Lords Supper But I could never see a Cogent argument from that Scripture proving the celebrating every Lords day because on that Lords day they did celebrate for there were most blessed Meetings on the Lords day when Christ himself was with his Disciples after his Resurrection And yet neither mention nor probability of celebrating his Supper as John 20. 19. On the first day of the week Jesus was with his disciples where there was a competent number as at the first Institution yet nothing of this celebration so Verse 26. after eight days again his Disciples were within and Thomas with them then came Jesus the doors being shut and stood in the midst yet nothing of this celebration so that we have neither prescription by Christ nor practice to give us example for celebrating every Lords day which is the more to be remarked that some of these times he did meet with them the Disciples were at meat when Christ came in among them as Mark 16. 14. And yet nothing of this Sacramental meat therefore the celebration was not every Lords day If any object that this celebration could not be where Christ was visibly present because he had said he would Drink no more of the fruit of the Vine until c. Ans Yet the Disciples might have celebrated by themselves but no mention of it is made But Page 150. Our Author saith that we do not find any Solemn Stated
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
before Ans The Author 's terming of bodily bowing as the most proper worship is contrary to the Doctrine of Christ Joh. 4. 23. But the hour cometh and now is when the true worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him Here Christ preferreth worship in Spirit and Truth to all other worship Name and thing as the most proper and principal worship without which bodily worship is often performed And that bowing of the body doth naturally signifie the submission of the mind besides what is said let the Reader observe Mark 15 19. And they smote him on the Head with a reed and did spit upon him and bowing their knees worshiped Him Here was bodily worshiping but no submission of mind how then doth bowing of the head naturally signifie it these profane Souldiers were smiting and spitting on Christ and yet bowing their knees to him natural signes are not fallacious but this is Ibid. In the Old Testament the words rendered worship signifies properly and Originaly to bow down or prostrate the body Ans What then do we deny bodily Adoration doth the Author consider that he disputeth against no opponent it all this be Lybelled against dissenters 2ly The Author sayeth again and again that bowing of the head is properly worshiping If these Original words signifying bowing of the head do alwayes signifie worship then let him resolve me of the reason why we have so often bowing of the head expressed by one word in the Original and worshiping by another word in the same place if this bowing be properly worship why is it said they bowed and worshiped for according to the Author in all these places it must be thus they worshiped and they worshiped for instance Gen. 24. 26. And the man bowed down his head and worshiped the Lord there is one word here for bowing and another sor worshiping in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adore So Psal 95. 5. There is one word for bowing and another for Adoring and Gen. 24. 52. quoted by the Author where there is but one word yet it s that which commonly signifieth Adoration incurvare adorandi causa Buxtorf and it 's express in the Text it was to the Lord the object specifying the Act for otherwise a man may bow the head intending no manner of worship to any object therefore bowing the head of it self cannot immediatly and naturally signifie worship or submission of the Soul as is asserted by the Author Page 111. so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a bodily action which is translated worship Ans Yet our Saviour himself Transferreth this word to signifie Spiritual worship Joh. 4. 23. which may be performed without any bodily Action SECT 2. FIrst then when we come into the publick Assemblies we believe our selves to come into Christ's presence because he hath promised Matth. 18. 20. Where two or three are gathered together in my Name there am I in the midst of them And therefore in obedience to the Commands of God in Scripture it 's our custom to lift up our hearts to him in prayer and bow our bodies before him Ans Here the ground of the Quarrel that we bow not when we enter the Church yielding some religious sign of Reverence or rather that we do not religiously bow to the Church as shall be made appear the foundation that he layeth for this invention is Matth. 18. 21. Christs promised presence let us therefore consider the Text wherein first we have the promise it self I will be in the midst of them that is to protect favour and assist them without any extraordinary appearing of his Glory which is not here promised thus he may so appear also if he will and when he will and after what manner he will 2. This Promise is made to such as are gathered in his name that is at his command for his service and worship with dependence upon him 3. They must be gathered the promise is not to the place but to the assembly 4. The promise is made to the very fewest that can meet together on the foresaid account Observe That external Adoration is due two ways 1. When we approach God in immediat acts of Worship as Prayer and Praises 2. When it pleaseth God in an extraordinary manner to appear in his Glory the due season then for external signs of inward homage and reverence is when we perform these immediat acts of Worship in our Assemblies or if God shall please to give glorious signs of his extraordinary presence as he did to Moses when the Bush was burning but not consumed or as the Lord appeared after Solomon had made an end of Praying when the fire came down from Heaven and the Glory of the Lord filled the house then all the Children of Israel beholding the fire and glory of the Lord bowed themselves and worshipped whensoever the Lord doth thus appear external adoration is due But it cannot be said that the Lords ordinary presence with his people requireth this bodily reverence for there is a peculiar presence of Christ promised to the Ministers of the Gospel who bear his Commission Lo I am with you to the end of the world yet this doth not oblige them always ad semper to external acts of adoration otherways they should be alwayes in these acts he being always with them So there is a peculiar promise that Christ will make his abode with Believers Joh. 14. 23. And we will make our abode with him this is also a peculiar promise of his presence for it s appropriated unto sound believers who love him and keep his words yet this doth not oblige unto a constant bodily worship Observe also That this promise is made to the Assembly gathered together but not to the place where they assemble How is it then that religious reverence is payed to the House Church or Fabrick before the assembly be gathered for if there were but one in the Church he who cometh in must perform some religious external reverence yea if there be none in the House he who cometh first in must do the like otherwise he is a Transgressour and guilty of profane contempt yea if a man enter that House upon any other occasion when no publick Worship is to be performed yet he must do the like which doth undenyably prove that it s not Christs presence but the house that 's honoured with this religious reverence which will yet further appear if it be considered that if a few persons meet together to ask any thing of God and for his Worship the promised presence of Christ is there no less than in the publick Church yet religious reverence is not testified by any external sign in that privat place as in the other therefore this religious honour is not rendered to Christ as present in the assemblies of his people but to the Altar or Fabrick of the