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
them a Prayer but did not Teach them to use forms by his using them nor bind them to the words of any form Page 31. The Author cometh at last to put the matter out of debate Our Saviour hath put this matter out of all dispute with impartial men by prescribing a form to his Disciples when they desired him to teach them to pray Let the Reader observe a few things before I come to particular Answer 1. That the Lords Prayer being a Form and Pattern from Christs own Mouth we judge our selves obliged to a great veneration thereof 2. This Pattern being a sum of all we are to pray for we judge no Prayers warrantable but such as are agreeable unto it 3. We are still to pray this Prayer albeit we use not its precise words 4. That this same Prayer may be warrantably prayed in its express words verbatim is acknowledged and that none should be offended when it is so used providing it be used with reverence and duly placed in the Worship of God 5. The Authority is so great and the Institution so plain that if we be not warranted by the same Authority to use these or other words in Prayer then we should be indispensibly obliged to use these very words precisely 6. But if the same Authority allow us to use other words though still the same Prayer then the obligation to the same words only ceaseth and none should be offended when other words according to the same pattern are made use of in Prayer Remember also to observe the Author's Concessions already mentioned as to all forms of Prayer And another Concession in the general Page 153. which will contribute to clear the Subject in hand Yet in a controverted place of Scripture concerning the meaning of a Command of Christ relating to some positive duty I take the constant practice of the Church from the Apostles downward to be a good means of determining the sense of it The Author had done well to make the Reader understand more distinctly what he is disputing for if this be his Thesis that no words in Prayer are lawful but the words of the Lords Prayer let him speak it out and hold by it for he often giveth his Reader ground to think so by his Arguments particularly Page 33. and 35. These things being premised I shall now God willing give particular answers Page 31. The Author sayeth For we find his way of Teaching them was not by directing them to wait for the impulses of the Spirit and immediat Inspiration and afterward but prescribing them a form of words and commanded them to use it Luke 11. 2. And he said unto them When you pray say Our Father which art in Heaven c. Ans The Author 's terming the assistance of the Spirit of Grace waiting for impulses and immediat inspiration is unsavoury at best for if he mean the way of Quakers who will not pray before they be previously moved by impulses it is not candid in him to throw this imputation on others who disown that manner of waiting But 2ly We are obliged to pray and wait for the assistance of the Spirit of Grace and Supplications Christ having promised to give the Holy Ghost to them who ask him Commanding expresly to wait for his promised Spirit Acts 1. what ever extraordinary Gifts were then to be given yet the Spirit of Prayer was included as was found by experience afterward so that exposing of this waiting without due caution is dangerous especially in an age when profane Atheists are ridiculing all the gracious Operations of the Spirit of Grace as Enthusiasm and so to have us back to Heathenism 3. Tho we are not now to wait for extraordinary and immediat Inspiration yet we are to wait for the ordinary assistance of the Spirit of Grace and Supplications promised to all Believers The Author quoteth Luk. 11. 2. but not Matth. 6. 9. which saith after this manner therefore pray ye It was not fair to cover this Scripture which giveth occasion to remember another of our Authors Imputations page 95. where he chargeth us with a design of concealing Scripture how unjust the world knoweth however the keeping up of the parallel Scripture to Luke 11. is a concealing of Scripture in the very season when it should be published did not the same mouth which uttered these words say utter also these words Pray after this manner are they not of equal Authority and equally necessary for the Reader to understand 2. No man will say this variation in the very entry of the Institution was fortuitous or unnecessary but for some peculiar instruction to the followers of Christ that they might understand how to improve this pattern of Prayer 3. Therefore we owe as great veneration to the words of Christ Matth. 6. 9 as to his words Luke 11. 2. 4. Christ himself in the Institution maketh a considerable alteration of the words which plainly evinceth that it was not so much meer words as matter and substance that Christ taught his Disciples 5. That the difference as to words is Conspicuously great let them be particularly considered 1 Math. Hath After this manner Luk. hath say 2 Matth. Hath Give us this day our daily bread Luke hath day by day 3 Matth. Forgive us our Debts Luk. Forgive us our sins 4. Matth. As we forgive our Debtors Luk. For we also forgive every one that is indebted to us 5. Matth. Hath a large conclusion For thine is the Kingdom and the Power and the glory for ever Amen Luke Hath no conclusion nor so much as Amen 6. The difference then being so great in wording of this Institution it must some way be instructive to us none daring Impudently or profanely to say it flowed from a negligent omission That then which natively appeareth is that it was never Christ's design to limit us to bare words Why is it delivered to us in different words But to shew we may use different words and keep by the matter 7. Whichsoever of the Evangelists a man shall follow in this Prayer he shall be constrained to use different words from the other Evangelist and yet both are the Institution of Christ Therefore by Christs Institution different words are warrantable in praying this Prayer seing the Institution it self is in different words 8. If it had been Christs mind that only these precise words should be used in Prayer then the Apostles would have used these words of Prayer for as the Apostle saith we have the mind of Christ but we do not find that the Apostles in their Prayers ever made use of these very words it cannot be said they prayed none for we have their Prayers recorded It cannot be said that they forgot or were negligent of their Masters command for great grace was upon them all it cannot therefore be said that they were left of God to their inventions in prayer for God did shine upon them and helped them to pray with great success and
immediatly after their praying they were filled with the Holy Ghost Act. 4. 30. Yet in all these Prayers we find not the Form of the Lords Prayer used by any of them as to it's words tho' none should doubt their keeping by the matter Now let the Author say plainly whether the Apostles sinned in not using that Form of words or if they did shake off the badge of their profession by omitting to use these words For the Author calleth this Form of prayer the badge of our profession If he say they got extraordinary help for Prayer I would soon answer that the more bountieful their Master was to them they should have been the more tenacious of any thing concern'd his honour as a Badge of their profession Add to all this our Authors Concession above-mentioned that the practice of the Apostles is the best way to know the meaning of a positive command let him now make application for the constant manner of the Apostles praying was by using other words Object But the Apostles might pray this Form in words tho' it be not recorded to us Ans De non existentibus non apparentibus idemest judicium that which appeareth not is to us as if it did not Exist Page 32. He saith that which the Disciples desired of Christ was not to teach them absolutely or in general to pray but as John taught his Disciples that is to give them a Form of prayer Ans All this is gratis dictum without any proof for first to say that the Disciples were so self-conceited that they needed no Instruction from Christ as to the matter of Prayer but only a Form of words is unwarrantablly asserted 2ly That John gave his Disciples a Form of words is but the Authors conjecture for he might give them direction as to the matter of Prayer without restricting them precisely to words as Christ himself did teach his Disciples not limiting them to words Page 33. Saying the substance of it in other words will not answer the intent of this command Ans I have proved the contrary already that when the substance of that prayer is observed the Institution is observed though the words differ Ibid. We are sure the substance of the prayer is put by Christ in the most apposite words c. Ans I am sure of the same that there are no words better but I we lay not aside these words for we use these words and are both constrained and allowed to enlarge upon these words according to our various necessities and the vast treasure of matter comprehended in each petition of the Lord's Prayer It 's neither contempt noâ— neglect of these very words but rather that each of these most excellent words is as a Store for many necessary words of our own For the Author to call all other words Invention by way of contempt is groundless if he mean all other words are unwarrantable Invention then let him speak out plainly and if he stand to this then he chargeth the Apostles with unwarrantable Invention in the Worship of God then he chargeth the Church of England with the same guilt for she alloweth frequently other words in Prayer then he contradicteth some of his own words mentioned already saying that he doth not condemn extemporary Prayers as unlawful yea his own words in the next foregoing Page 33. where he sayeth whatever other prayers we offer to God this ought not to be omitted where the Reader may observe by the way that the Author by these words other prayers goeth farther from the Lords Prayer than we allow for we disown other prayers than the Lords Prayer tho' we use other words we are oblidged still to pray the same prayer not other prayers Page 34 When we take the liberty to word our own prayers we may forget some things Ans No doubt but we often forget and so stronger Christians than we know not sometimes what to ask as they ought But 2ly Do not you also sometimes forget hath a Form made you perfect Is the repeating of these words a remembring all that is contained in the Petitions of the Lords Prayer and when you have remembred a part may you not forget what is most necessary for you to insist upon was not the great Apostle sensible of this when he knew not what to ask No doubt he knew the Lords Prayer as well as you it he had been of your mind he would not have been so pinched since the Form of words would Cure all 3. This trusting to words savoureth too much of the opus operatum that Papists lean to judging the efficacy of prayer to be only in the words and therefore regard not what their minds be exercised with and in the very time of their prayers can Salute or speak to one another providing they get the Task of so many words said out at length Page 34. He objecteth again they who lay aside the words of the Lords Prayer are in danger to lay aside some of the substance of it also particularly the substance of that Petition forgive us our trespasses as we forgive c. And some saith he publickly dispute against the Form for this very reason Ans Whether men use the words or not they are ready to forget as all should acknowledge 2. That which is said of some mens omitting that Petition forgive us as we forgive c Doth not appear a forgeting as it 's represented by the Author but a Stated quarrel with the prayer it self this we abhor as a presumptuous challenging of the Author of that Form and therefore disown and Declare against all Disputes which Reflect or accuse any of Christ's Institutions or any part of them Yet 3. Since Forgiveness is to be sought on these Terms as we forgive others â—t concerneth all narrowly to search their Conscience whether from their hearts they forgive others as they would be forgiven of God for if this be not endeavoured men do but proâ—ane that Prayer men should also examine their Actions lest by these Malice be discovered and so their professing to forgive others be found a deceiving of themselves and Hypocrisie in the sight of God If I should be found Persecuting others with all the power I could and would not endure their Neighbour-hood tho' sober and peaceable men I would be obliged to Charge my self with Malice against them and therefore had not forgiven them and so could not but profane that prayer if I did not repent and amend Page 35. This prayer being given us as a Badge of our profession a Summary of our duty as Christians and a Form of sound words it 's no more lawful to alter it than lay it aside and it would be the same presumption and hazard to substitute other words in stead of Christ's and therefore the words must no more be altered than the words of our Creed Ans 1. That the Lords Prayer is given as a Badge of our profession is spoken without Book it 's given
considering the Context is against speaking in publick with an unknown Tongue and not minding the edification of hearers and therefore Saith he the Idiot or unlearned not knowing what is Said cannot Joyne with it by giving his amen he cannot consent to it as Praise and worship to God understanding nothing of it 3. The Inference the Author draweth from this is not native but forced when he saith which shews that even the unlearned had a part assigned them in the Christian Assemblies for it cannot be thought that a part of Worship was assigned to such as did not understand the Worship and it is of such that this Text speaketh who understood not what they heard 4. The Author cannot prove that it was ordinary in all Christian Assemblies to use this word Amen in conclusion of their Worship for we find it not used in the Apostles publick Prayers recorded Let the Reader take this which I now write as an answer to the Authors Argument but not pleading for the disuse of that word Amen either in publick or private Worship SECT 2. HEre we have a superlative Commendation of the Author's Prayers as being in nothing Redundant and in nothing deficient So that in a word by what he saith they are perfect Page 41. There is not one thing we ask of God in them which he has not particularly directed us to ask or any thing for which we ought to pray that is omitted Ans I purpose not to be much concerned at present with the way of other peoples praying but to vindicat our own way from in just aspersions cast upon it yet the Author having engaged us by such provocations he may possibly understand our thoughts better of his way also before this work be finished 2. If his manner of praying be so perfect as is given out that nothing is wanting then I would understand a reason why there are so many new formed Prayers upon Days of Fasting or Thanksgiving if all be compleat already what need is there for these frequent new Forms 3. When these new Forms are used what doth the people previously understand of them more than if they were all extemporary Prayers they see them not before they must joyn with them in publick this may suffice for an answer to what is said Page 41. Their Prayers are altogether uncertain and depend on the present thoughts of the speaker Ans 1. If all extemporary Prayer depend only on the thoughts of the speaker without any divine assistance this is a plaine exclusion of the Spirit of prayer which the Author in heat for forms falleth into inadvertently and militateth against all manner of extemporary Prayer which yet himself acknowledgeth not unlawful 2. If the Author say they are uncertain to the hearers I answer let the Author say plainly whether this uncertainty be a sufficient Argument that there should be no extemporary Prayers in the publick Worship of God or not for if the argument sayeth any thing it is this because extemporary Prayers are uncertain therefore they should not be used where others are to join with them if the Author would say either the one or the other and stand by it I would know where to find him but sometimes I find him saying as page 54. That he doth not condemn extemporary Prayers as unlawful and there may be some men able to express themselves significantly and decently ex tempore and at other times using Arguments against all such Prayers as if none of them were lawful Who can Divine what he would be at for he will neither have nor want these Prayers 3. If the Author tenaciously urge this argument of uncertainty that being uncertain the people cannot joyn with them and seing the people cannot joyn with them therefore they ought not to be in the publick Worship of God I answer still this argument is against all extemporary Prayer in publick and then 1. This is a condemning the Church of England who deprive not the Church of God of this benefit 2. It contradicteth the Authors own frequent Concessions 3. And is against the manner of praying in the Apostles time when the Apostles prayed publickly the people were obliged to joyn in their hearts and so they did with one accord yet they knew not what would be uttered before they heard it so your people know not your new Forms of Prayer before they be uttered in publick and when any of your Ministers pray ex tempore the people know nothing of it before these words be spoken which they are presently to joyn with 4. If what a man heareth in Prayer be not Orthodox he is not obliged to joyn with it What he hath more in this Section is answered already only again and again he telleth the World that all he asserteth is warranted by Scriptures Whereunto I answer as he often giveth occasion that the Scriptures quoted by him are no way apposite to his purpose for which I crave no better than a judicious Reader who will be at the pains to review the Scriptures quoted and the answers given Last of all he saith Our first Reformers had not retained Forms of Prayer had they not found such in Scripture Ans This retaining mentioned by the Author is significant it appeareth then that these Forms were in use before the Reformation by whom were they used We can know of none that used these Forms before the Reformation but Papists and if the Author direct us to the mass-Mass-Book for the Original of these Forms which he saith was retained by our first Reformers he deserveth no reward from his Brethren for probably many of the vulgar were ignorant of the rise and beginning of so many Forms of Prayer before the Author gave this hint SECT 3. WE are desired to examine whether our way hath a solid foundation in God's word Ans We have done so and find it according to God's Word without violenting and wresting of Scriptures as others who force out of them a Rule for their own Inventions Here the Author saith and here I find that some of your Writers are of opinion that the Spirit of prayer is given to all the Children of God in some measure for enabling their Hearts co conceive and their Tongues to express convenient desires to God and that therefore Forms of Prayer are of no necessary use c. 2. Others of you go further and affirm that all Forms of Prayer are unlawful to Christians c. 3. That the Ministers is the mouth of the Congregation and that he only is to speak publickly to God in the behalf of the people and that they are not to joyn their voices but their hearts only with him And Page 44 beginneth with the first of these And first for that Position of your Directory that the Spirit of Prayer is given to all the Children of God in some measure for enabling their hearts to conceive and their tongues to express convenient desires to God I intreat you to consider
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
hinder them by Responses for the whole that is to be sung Publickly is the part of each worshiper and none of them should be interrupted by the answering of another but all to sing Joyntly with one accord There is no more in this Section that requireth answer The Author concludeth joyfully that their Praises are agreeable to holy Scriptures and yet just now he told us of no other warrand for some part of their Worship But our Church has thought sit to require if that be as good as Holy Scripture let the Reader judge for at this rate they may bring any thing to be Worship if they but think it fit SECT 3. PAge 18. We are desired to compare our practice in our Assemblies with our Bibles Ans What so great need of our Bibles for publick Worship seing if the Church think fit we me may Worship without Bible authority 2ly It 's at our Bibles we would be but the Author is driving us to that manner of Worship that we cannot find in our Bibles I leave it to any judicious un-byassed Reader if any Scripture Proof be for singing Prose singing by Responses or for the use of Instruments in the Gospel-Church What he saith Page 18. of our Directory to sing Psalms and Read Line by Line is that which we both practise and avow And 2ly To Sing so many Verses as publick Edification and opportunity require Page 18. The Author desires to observe that he doth not condemn the singing of Psalms in Metre as unlawful Ans If not unlawful Why then so many Arguments such as they are against it 2ly How can the Author say its not unlawful seing in the very next page he saith it appears purely of Humane Invention and the following page again the singing of Psalms in metre is not the Scripture way of using them And page 24 It's purely and immediatly the invention of men Is it so even as to acts of Worship and yet not unlawful Then it followeth according to our Author that some pure immediat Inventions of men are not unlawful in the Worship of God to what purpose should he emit a Book pretended against the inventions of men in the Worship of God and yet that which himself calleth purely and immediatly the invention of men is not unlawful by the Author 's own words Page 20. And I question whether all of them were ever yet sung through in one meeting place perhaps not in all the meetings of the Kingdom Ans Is this the Spirit of meekness we heard of a little ago if he would not have his Reader believe it why doth he write and publish it and if he would have the World to believe it then they shall believe that which is not Truth for I know Meeting-houses not far from him where the Book of Psalms is sung every Lords Day in order some portion of them I say every Lords Day from the beginning to the end of that Book tho some others use their liberty in singing such Psalms as are most agreeable to the Doctrine then Preached As to what he saith of the Dr. Manton's calling the Debate of singing Prose or Metre a vain Cavil It had been good for our Author he had been of the same mind I will take no further notice of this Page 21. The Author complaineth heavily of the Translation of Psalms into Metre saying We have a Command to Translate the Psalms but none to turn them into Metre and again in the same page he saith it seems to give Humane wit too great a liberty of treating the Word of God as men please Ans The Psalms are Translated into Metre because God gave them to his Church in metre sufficient hath been said of this already and I will not repeat 2ly What the Author saith of the danger of Translating into Metre doth militate against all Translations for often many words must of necessity be used for Translating so concise a Language as the Hebrew and yet no wrong done to the Text Let the Author also remember what himself hath said page 14. That if there be any mistake through humane frailty not contrary to Faith this ought to be no exception against the use of the Translation the same serveth also for Translating into metre they cannot cease to be the words of God because they are Translated into metre for the reasons already adduced 3ly The Author appeareth under some Grievance as to the Translation of Hebrew Psalms into metre some of them as he saith hardly doing justice to the sense of the Text. If he be concerned in any such Version of Psalms he would do well to endeavour a rectification for it hath been said by judicious persons of his own perswasion there is need for it 4ly And if the Author will lay aside prejudice and be so humble as to accept of Relief from his Grievance I would recommend unto him a Version of the Psalms into Metre practised by us exact to the Hebrew Text and so exact that the Author may spend time worse than peruse and compare it with the Hebrew wherein he shall not find varying from the Original nor unintelligible nauseating Expressions 5ly The Author is so disgusted with the Psalms in Metre that he saith Page 21. We ought to use them as Humane Composures only and not as Gods Word and so they are used by our people in our Assemblies not as any main substantial part of the Worship of God but rather as a voluntarie entertainment of Devotion and a refreshment to the people between the parts of the Service c. Ans This is odd confusion concerning Worship as ever I heard for by the Author's words singing praises to God in metre is Worship yet 't is not Worship I prove both from what he saith First he acknowledgeth it to be Worship but it 's not a main substantial part of Worship then its Worship but not main Worship was ever such lame Worship heard of before Yet 2ly It s not Worship but a voluntarie entertainment and refreshment that is it s a voluntar Service but not posted as commanded Worship 2ly Will the Author say that a necessary Translation of the Original into words intelligible by us and in metre according to the Original doth devest it from the dignity of being still the Word of God he may as well say our Bible is not the Word of God because it s not Hebrew and Greek but only English 3ly If the Author be satisfied that singing Psalms in metre is not Worship then why doth he obtrude it on God on any accompt for he saith page 22. That this singing in Metre is at present in use both with you and us why doth he not bring forth his strong reasons to convince the Church of England that they are all in Errour and himself only in the Right 4. Shall mens recreations and diversions he made stated worship to God and why should the poor people be imposed on for they take it for
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