meeting of Christians for worship in the whole New Testament without it Ans 1. Still the Author pursues Celebrating at every meeting for worship under the New Testament But how doth this agree with what the Author saith that by Act 20. 7. The celebration was fixt to the Lords day for Christians had meetings for publick worship after that time and by the Author at all these meetings they did celebrate now after the celebration was fixed to the Lords Day How could they celebrat at other times of meeting which were not on the Lords Day for then it followeth that either fixing it to every Lords Day faileth or else that their celebrating at every meeting faileth the reason is clear for if they did celebrat at every meeting some whereof were not on the Lords Day then the celebration was not fixed to the Lords day If the Author say by fixing it to the Lords Day they were obliged to celebrat no other day Then why doth our Author celebrat on other days than the Lords Day In few words I do seriously demand of the Author a solution to this question Whether by Act 20. vers 7. or any other Scripture or Scriptural example there be divine institution for celebrating the Lords Supper every Lords Day yea or not if he affirm then the divine institution must be by Christ that we should celebrat every Lords Day if the times when we should celebrat be appointed by Christ then why doth the Author say that our Saviour hath confined us to no time if he say the Apostles practice amount not to an institution by Christ then their practice in this is not a rule for us It s past all dispute that the Apostles and primitive Christians did frequently celebrate the Lords Supper and by the extraordinary Gifts and Graces poured out upon them great grace being upon them all they were ordinarly in a readiness and prepared for that holy Ordinance which we in after Generations know little of and therefore are not in case for such frequency as they were And whoever urge frequency of receiving on any terms should consider these two things first that the Scripture mentioning often yet doth not mention how often 2. That upon pain of Damnation if we Eat Drink unworthily Every Christian should have due time to prepare and examine himself and not to proceed to receiving otherwise command frequency who will lest he profane it And tho I have insisted longer on this Debate than I intended yet I will not omit the Authors general challenge That we do not find any solemn stated meeting of Christians for worship in the whole New Testament without it that is without celebration of the Lords Supper Ans By this challenge its evident that its the Authors assertion every such assembly had it and the proof is incumbent to him who alledgeth that at every time of the meetings of such assemblies they did celebrat the Lords Supper but he will find hard work to prove that all of them at every time of meeting for Worship had it and let the Reader remark his words under the whole New Testament I shall instance several meetings for Worship where nothing of this celebration appeareth First There were many most solemn Assemblies of Christs followers when Christ himself preached to them these were no Old Testament Assemblies and tho a mixt multitude attended yet there were many sincere Believers among them and while Christ publickly preached it was stated worship and to be sure these did not celebrat the Lords Supper for it was not as yet instituted yet there was solemn Worship Act 1. 13. The Apostles were together with the Women continuing in prayer and supplication which was publick Worship and yet no mention of this Ordinance So Act. 12. 12. Many are gathered together Praying which is worship and yet nothing appearing of this celebration So 1 Cor 5. 4. The Church is gathered together but nothing of this found with them Besides those blessed meetings of Christ with his Apostles after his Resurrection where the Disciples did meet but not celebrat Page 153. When first some who had been present at the prayers and preaching of the Church began to go away without receiving the Church decreed whosoever was guilty of it should be excommunicated Ans Many errors and heresies sprung up even in the Apostles times and did increase afterwards and if some such persons did despise the Sacrament of the Lords Supper and thereupon deserted it s no wonder some severity was used towards them but to excommunicat for simple not receiving without consideration and examining the Reasons why they did not partake was never in any age the duty of wise faithful and compassionat Pastors All that is in this Section is now answered only Popish Massers every Lords Day are alledged to be most agreeable to the rule that the Priest hath them solitary is the fault of the people which I leave to the Reader the Author having never hitherto instructed the rule of frequency SECT 2. PAge 155. Let us in the second place compare the rules and practices of our Church with this Pattern I will not pretend that they come fully up to it Ans Why then did the Author say That no copy can come nearer the Original and now he will not pretend they are come fully up to iâ— he cannot rationally expect he can come more fully up to it seing no Copy can come nearer the Original Page 157 It s ordered that in Cathedral and Collegiat Churches and Colledges where there are many priests and Deacons they shall all receive the Communion every Sunday at the least and that every Parishoner shall Communicat three times in the year whereof Easter to be one and surely such as cannot fit themselves so often must in their own opinion be out of a state of Grace and deserve to be excommunicated by the Church Ans If Cathedral Churches c. communicat every Lords Day this frequency is either by Christs direction or without his direction if by his direction then why should poor Countrey Souls be deprived of the benefit of receiving every Lords Day more than the Cathedral Church Christ himself is no respecter of persons in such cases surely the mean and poor in the world have as good a Title to Christs benefits as the rich and great if Christ hath not directed this frequency as the Author confesseth he hath confined us to no time Then whose invention is it that in Cathedrals c. it must needs be every Lords Day though all the Countrey Parishes want it 2ly If Cathedrals c. obtain this priviledge because many Ministers are ready to attend the service then it appears that convenience should be considered for the celebration and where all these conveniencies offer the celebration may be more frequent than where they are wanting But the Author said not long ago Page 148. that there was no other reason imaginable for non-frequency but the deadness of mens
like is observed of Ezra Nehem. 8. 3. Page 70. From the practice of the synagogue in reading the Law and the Prophets the like order was brought into the Christian Church and hence it is that Timothy is commanded 1 Tim. 4. 13. to give attendance to reading c. And the inspired writings of the Apostles were read in the Christian Assemblies according to Col. 4. 16. When this epistle is read cause that it be also read in the Church of the Laodiceans c. And because what the Author saith Page 7◠Is most coherent with that which is here let the Reader observe and where this ordinance is observed they are sure of the word of Life and it is impossible they should be ignorant of their duty Ans 1 The reading of the word of God is certainly his ordinance and that both in publick and private and the people of God may warrantably expect a blessing by it 2ly But that the meer reading was the most effectual mean will not be so easily granted for God did see it necessary to provid Prophets of old to explain the Laws of God to his people to exhort reprove threaten and comfort them as the Law of God required not only to predict and prophesie as it 's taken strictly what was to come upon them but to interpret and press obedience to the Law of God and accordingly the Levites not only read the Law but gave the sense and made the people understand the reading not only the sense of hard words but as it is Neh 8 7 made them understand the Law 3ly It cannot be the bare reading of the Law for David had the reading of the Law plentifully both in publick and in private yet he found not that of it self sufficient for understanding of the Law and did know that except he understood the Law the reading of it would not be the most effectual mean and therefore prayeth unto God Ps 119 18. Open thou mine eyes that I may behold wondrous things out of thy Law so verse 73 Give me understanding that I may learn thy Commandments And often teach me thy Law 4. It is not impossible but that people may be ignorant of their duty even when they have occasion to hear the Law duly read for First our Saviour matth 22. 29. saith ye erre not knowing the Scriptures he saith not because ye read not or hear not the Scriptures read to you for these who are rebuked for not knowing the Scriptures wanted not the publick reading of them 2ly Many who heard the word yet brought forth no fruit by it because they did not understand it Mat. 3. 9. And these who did profit were such as understood it verse 23. 3ly Christ's own disciples are reproved for not yet understanding who had occasion both before and after they were his Disciples to hear the Law read therefore our Saviour who was not of that mind that the reading was the most effectual mean he in compassion used a more effectual mean Luke 24. 45. Then opened he their understanding that they might understand the Scriptures Christ knew it was more than possible for them to be ignorant of their duty by only reading or hearing the Scriptures read 4ly Do not some who have the reading of Scripture yet being unlearned and unstable wrest them unto their own destruction Is it impossible that these people be ignorant of their duty 2 Pet. 3. 16. 5ly Are not some under judicial Plagues that tho' they hear they cannot understand Isai 6. 9. And quoted by the Apostles Acts 28. 26. Saying Go unto this people and say Hearing ye shall hear and shall not understand is it impossible for these to be ignorant of their duty to whom it 's impossible to understand it until God remove his judgments I need say no more the Reader will see the Authors assertion was inconsiderat 6ly Timothy I yield is commanded to give attendance to reading and no doubt to reading in publick as the edification of his hearers required but that the reading mentioned in the Text is only publick reading cannot be instructed for he was to be diligent in reading privatly also in order to his further accomplishment for Ministerial work Page 71. We have a new and rare opinion broached I shall give you his own words This publick reading the Law was of so great reputation that it is Termed Preaching it as we may see from Acts 15. 21. For Moses of old time hath in every City them that Preach him being read in the synagogues every sabbath day the word Preaching has a peculiar sense in the New Testament and signifies properly to declare or proclaim the Word of God as a Herauld or Cryer proclaims the laws or orders of a King Hence only those that proclaimed the Gospel to such as had not heard it before or read the Old Testament to the people are said to preach preaching is distinguished from teaching and exhortation and it 's observable that in the whole New Testament tho' reading Scriptures is called preaching yet interpreting them applying them or exhorting the people from them in a Christian Auditory is never called by that name Ans If these New Dictates be received they have an evident tendency to deprive men of the great mean of their Salvation which is preaching for it pleased God by the foolishness of preaching 1 Cor. 1. 21. to save them that believe But by the Author none of us can be saved now by preaching except it be by hearing of the Law read we cannot have other preaching for we in these Nations have heard the Gospel already preached and we can have preaching no more but at the first What cruel Divinity is this to the souls of men the case is plain for God saveth by preaching and the Author saith we have now no preaching nor shall ever have hereafter because its long now since it was first preached to us and all we can expect is the reading of the Law but no preaching 2ly But having found some assertions of the Author unwarrantable already I shall God willing try the strength of this also and make it appear that preaching properly is found where it s neither the reading the Law nor the first publishing of the Gospel to a people And shall begin there where himself hath laid aside the word preaching Acts 20. 7. Paul is said to preach to the Disciples whereas saith he the original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to Discourse or Dispute but the Original words which properly signifie preaching are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Author concludeth that place is answered but let the Reader look a little further and he will find the word he missed in Verse 25 and now I know that ye all among whom I have gone preaching the Kingdom of God the word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it s to be observed that the Apostle calleth all his publick Teaching among them preaching So that
meriteth consideration and so much the more because the Paschal Lamb Typified Christ who is called our passover and the Lamb of God who taketh away the sin of the World and tho' I do not observe this thereby to plead that the celebration of the Lords Supper should be no more frequent than the Passover yet it may be conducive for softning the rigide censures of some against others who cannot celebrat this Sacrament oftner than once a year though they willingly would Page 147. Since our Saviour hath taken off the confinement as to time and place it follows that they who celebrate it seldomer than the Jews did their passover must needs have less regard to the memory of Christs death and the deliverance wrought by it than the Jews had to their deliverance out of Aegypt there being no other imaginable reason that can tempt them to neglect purifying of themselves c. Ans This reflection is more severe than well proved for even those who have some measure of regard to the memory of Christs death may have such impediments invincibly crossing their desires that sometimes they cannot celebrate so often as once a year which may be the affliction of some ministers but not their sinful neglect nor oblivion of Christs death but. 2ly It 's rare to celebrate it more seldom than once a year in any congregation of our Communion where the congregations are brought to any tollerable Settlement I grant the time was that the people of our perswasion both Ministers and others were so pursued by Bishop's Courts because of their meeting together and adhering to their sound principles that some were imprisoned many Excommunicated and their Families broken other hunted as Patridges on the mountains and especially if they were found celebrating the Lords Supper if these be the times that the Author chargeth us with the guilt of seldom celebrating it is not fair for he knoweth as well as I who were to blame and I know where the Righteous God placeth the guilt Page 148. And there can be no better way of determining when we are oblidged to do it than by observing when God in his goodness gives us opportunity for either we are oblidged to do it or else we may choose whether ever we will do it or not Ans I am well satisfied with this proposals of opportunity providing that all consider and a be consider at a that every thing be considered to make it an opportunity indeed and a seasonable occasion for this celebration But First There may be a seasonable opportunity for the Ministers part when it is not an opportunity for the people There may be an opportunity for the Minister and some of the people when it 's not so with others of the people and renting of Societies must be guarded against There may be a fit Season both for Minister and people and yet all of them be obstructed by external lets Yet 2ly The Author 's calling this the opportunity whensoever they meet together as Page 149. I say this cannot generally hold for Christians may have occasion to meet together even for worship when there is no opportunity for celebrating the Lords Supper as when God requireth them to meet together for prayer and fasting and the day spent in such humbling exercises as are then suitable But. Page 149. The very design of our publick meetings on the Lords Day and not on the Jewish Sabbath is to remember and to keep up in our minds a sense of what Christ did and suffered for us till he come again Ans That the Lords day is designed for a memorial of Christs Resurrection all acknowledge but that it 's instituted for a memorial of his Sufferings and Death is new and unwarrantable if this had dropt from a Dissenters pen we had heard it again on both sides of our head Page 150. It seems then probable from the very institution of this Sacrament that our Saviour designed it should be a part of Gods Service in all the solemn Assemblies of Christians as the passover was in the yearly Assemblies of the Jews Ans The paralel made by the Author between the Jewish Assemblies and Christian Assemblies runeth not even and to make it straight it must run thus our Saviour designed our Sacrament should be a part of Gods Service in all the solemn Assemblies of Christians as the passover was in all the Solemn Assemblies of the Jews the paralel holdeth not otherwise and then it followeth that the passover was a part of Gods Service in all the Solemn Assemblies of the Jews which could not be since the passover was but once a year 2ly If then the passover service as to the time when were designed as a pattern for the time when our Sacrament should be celebrated then it will follow that our celebrating should be but once a year so that whatsoever was designed by Christ it 's evident our Author's design is at a great loss by what he now sayeth Page 150. And the same is further manifest in the second place from the examples of the Apostles and of the Churches of God in the New Testament they cannot be supposed but to have understood what Christ meant by these words Do this in remembrance of me and if it appears that they did make this feast a constant part of their ordinary worship we may safely conclude that Christ meant it should be so also and here it is observable that we do not find any Solemn Stated meeting of Christians for worship in the whole New Testament without it At first the disciples had their meetings every day and then they likewise daily received this Sacrament Acts 2 46. and they continued daily with one accord in the Temple and in breaking of bread from House to house Their meeting together was on purpose and with express design to celebrate this Feast 1 Cor. 10. 20. When ye come together therefore into one place this is not to eat the Lords Supper and downward Page 151 Then surely the Apostles saying that when you come together into one place this is not to eat the Lords Supper c. Gives us ground to conclude that in his opinion eating the Lords Supper ought to be one constant end of our coming together Page 152. When the meeting of Christians came to be fixed to the first day of the week or the Lords day the breaking of bread was likewise brought to the same day so Acts 20. 7. And upon the first day of the week when the disciples came together to break bread Paul preached unto them Ans By all this the Author is labouring to get the time of celebrating the Lords Supper fixt which he hath said Christ did not prefix 2ly He passeth now from his first overtur that opportunity was the time when this celebration should be for a Stated time is now his pursuite 3ly As to this Stated time he hath two of them in hand the one is every day the other is the Lords
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