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
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
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
of Saints on earth some times know not what to ask of God 2ly That the Spirit helpeth their infirmities 3ly That this help of the Spirit is so efficacious and prevalent these Prayers are the mind of the Spirit and called his intercession 4ly That these prayers by this assistance are according to God or the will of God For the first of these they know not what to ask observe it s not said they know not how or in what Spiritual or acceptable manner but what to ask 2. The forms of Prayer prescribed by God were then extant known and regarded by the Saints yet they knew not what to ask 3. This ignorance what to ask could not be as to generall petitions for the Lords Prayer expresseth all the general Petitions which we are to pray for 4. Neither the Apostle nor any other Saints should ask any thing of God but what was comprehended in these general Petitions 5 Therefore their ignorance what to ask must be what particular mercies to ask hic et nunc according to their various necessities 6. Tho they did know their various emergent particular necessary mercies were virtually contained in the form of the Lords Prayer yet they thought it not sufficient only to repeat the words thereof but found it their duty to have an explicite Distinct conception of these particular mercies their present exigencies required 7. The apostle and other Saints found themselves at a loss without Divine Assistance to discern what particular Mercies were most necessary and Seasonable for them to Pray for and therupon acknowledge they know not what to ask The second thing to be observed in this text is the Supply of this defect by the Spirit of God enabling them what to ask as they ought because he helpeth their infirmities whatever other help they had by the Spirit as to their tryalls 2ly Yet this helping of their infirmities is also relative to their Praying as is evident by the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we know not what we should Pray so that this help is a cure to their ignorance a levamen or support as the word beareth curing this infirmity but the Spirit helpeth 3. This help is given to all the Children of God or Saints as this text nameth them the Apostle including himself with the rest to restrict this help to some eminent Set of believers were meer violence to the text and full scope of the place for this help belongeth to them who are Saved by hope Vers 24. And afterward Vers 28. To such as love God and are the called according to his purpose 4. When the Spirit helpeth what they shall Pray this is a distinct help from the manner of Praying Spiritually with the heart grace desire fervencie for this Praying with grace in the heart is expressed by these words with groans that cannot be uttered so that the help of the Spirit is not only to Pray with grace in the heart but as to the matter of Prayer also 5. Seing the Spirit of God giveth help to his Children as to what they shall ask then there is no warrand or reason to restrict this help to mental Prayer only but that he helpeth them to Pray which way soever God calleth them to Pray he who giveth what to ask giveth also to speak it when he requireth speaking and that the Spirit of God is concerned in the very words of the prayers of his Children hath been made out already from Gal 4 6. Hose 2. 23. And they shall say Thou art my God Jer. 3. 19 Thou shalt call me my Father c Isa 12. 1. And in that day thou shal say O Lord I will praise thee though thou wast angry with me thine anger is turned away◠and thou comfortedst me This is not prescribing them a form but what the Spirit of God shall prompt them to speak to him we speak words which the holy ghost teacheth 1 Cor. 2 13. The third thing in the words is that the Prayers of believers by this Assistance is called the Intercession of the Spirit which should be carefully understood because its Christ who is our intercessor yet the Spirit of Christ given to all who are in him being the Spirit of Grace and supplications is so much interested in the Prayers of his People both as to matter and manner that its called his intercession albeit Payer be formally the act of the believer 2. Seing the Spirit of God is so deeply concerned in the Prayers of believers that their Prayers by his help is said to be the mind of the Spirit and the Prayer being dignified with the name of the Spirits intercession then it must follow that the believer is enabled in all the necessary parts of Prayer as God calleth him Object But many pretenders to the Spirit of Prayer do profane Prayer and utter such words as the Spirit of God will never espouse Ans That many pretend to the Spirit of Prayer who are Sensuall not having the Spirit who will deny we undertake no defence of such persons but regret it as no Small part of the worlds Sin and misery 2. But because there are such profaners of the holy Spirit it doth not follow that we may neglect despise that most necessary assistance seing God hath so clearly and fully promised the Spirit of Prayer to all his children and we commanded to pray in the Holy Ghost 3 Men who speak in Prayer before others should be warrantably assured that God requireth it of them for if God do not call to speak in Prayer they cannot safely expect his assistance therein all the Children of God are not called to speak in Prayer publickly their hearts may be enabled to conceive prayer in secret who could not do so in publick God not requiring it of them it were presumption to attempt that which God calleth them not unto 4 If any man use expressions in prayer contrary to the revealed will of God and the analogie of faith or such as are not agreeable to the nature of prayer or scurrilous impertinencies such as inevitably rendreth the Prayer contemptible such a man is so far from Praying by the Spirit of God that where it can be hindred he should not be suffered so to profane that holy duty 5 As God distributeth Spirituall gifts to his children according to the service he hath for them so they are dispensed according to the measure of the gift of Christ tho all the Children of God have some measure yet not all alike measure therefore some may abound more both in the gift and grace of prayer than others who are also sincere 6. Many have no expressions in Prayer but such as are Orthodox and pertinent to the nature of Prayer yet if they be but plain without the words of mans wisdom especially if they be spiritual savouring of the power of the Spirit of Grace carnal men are ready to call such Prayers flat mean and indecent for no other reason but that a
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
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
no where prescribed to us such a rule Therefore mens reading much cannot be the reason why they are nearest the rule if there be any such rule make it appear and if there be no rule prescribing how much with what colour can it be said you come nearest the rule for it 's yet under debate but that less reading and expounding what is read to edification will be found nearer the rule than much reading where no help is given for peoples understanding the Scriptures 6ly These come not nearest the rule who read too much and more than God hath given direction to read as any part of his Service or Worship but you know who read Apocrypha in God's publick Service which he hath given no rule for therefore such come not nearest the rule 7ly These cannot be said to come nearest the rule who read too little or may be never that which God hath prescribed to be read but you know who lay aside a considerable part of the Scriptures from their publick Service Worship and then those who do so are not nearest the rule If it be said that no Scriptures are left out but such as are less proper and profitable for ordinary Assemblies yet the word of God saith all Scripture is given by inspiration and is profitable for Doctrine reproof c. Again if it be said that Ministers are allowed to read all the Scriptures in publick and yet if men be tasked every Lords day and Holy day they must hold by their Task Page 78 For the more Solemnity of these readings our Church joyns with each of them Praises Thanksgivings or Confessiones according to what we find practiced in the Holy Scriptures Ans If what they joyn to these readings be not Instituted of God then let the Author conscientiously mind his second position Page 3. That the Holy Scriptures contain the Revelations of God's Will concerning his Worship and beware of adding or joyning what is not prescribed by these Scriptures Page 79 It 's ordered in our Church that the Ministers shall explain some part of the Holy Scriptures every Lords day and exhort their Congregations in a Sermon Ans If there be no more Scripture explained but the Text before a Sermon your hearers are at a great loss tho' you should read twenty Chapters every Lords day and explain nothing but a Text. SECT 3. Page 82. The Author chargeth dissenters with the neglect of teaching the principles of Religion saying That tho' a man frequent your meetings all his life yet he has no security or hardly possibility of Learning from your publick teachings all the great mysteries of his Religion or the necessary principles of his Faith And hence it happens that hardly any one man in his life ever goes through the necessary articles of Faith or of practice in his publick Sermons and for the truth of this I appeal to your selves Ans The Reader who is a stranger to us may readily think how can this be false being asserted by a person of such Note and with such confidence appealing also to our selves for it's truth and seing he hath appealed to our selves I declare upon certain knowledge that what he hath asserted is a most unjust imputation for which he hath cause to ask forgiveness of God and I do appeal to many thousand now living who are ordinarly witnessess to the contrary and many of the Authors own perswasion know the contrair with what peace of conscience can any man thus impose upon strangers And impress future generations with that which is so far from truth it being publickly known that we ordinarly and orderly go through all the Heads of our Christian Faith in our publick Sermons Page 82. You have no Summary of principles injoyned either to be read or taught in your publick Assemblies tâ— aâ— Catechism you have but neither your directory nor practice make it any part of your Lords-days-Service and besides your Catechism is such that it no wayes answers the design of a Form of sound words I have already shewed that such a Form should contain only the first and necessary principles of the Oracles of God in such words and methods as may make it easily apprehended and retained by the weak and unlearned which make up the bulk of the people but your Catechism is full of hard words School Terms and abstruse notions no wise necessary to be known by the generality of Christians c. Ans Our Catechism is above the Authors censure and men of as great Authority and abilities as he of his own perswasion have still spoken of that Book with regard and recommended it to others as sound and profitable he doth but lessen himself by his Reflections against that Composure let the Reader judge what mean arguments he hath against it only he sheweth what Spirit he is of 2ly Whereas it 's not injoyned as any part of our Lords-days-Service Ans Tho' our Catechism be a sound and full Summary of Christian principles yet we know it to be but a humane Composure and therefore make it no part of our worship if by Service he understandeth worship as he frequently useth these words Service and worship Promiscuously we must have Institution for what we offer to God in his Service yet these principles are frequently explained on the Lords day and that not only occasionally but in order according to the method of our Catechism 3ly But the Author hath shewed that such a Catechism should contain only c. Ans The Author hath said but not shewed to his Reader that it should be as he saith except all he saith must be taken for demonstration 4. But our Catechism is full of hard words Ans It s good the Author hath no worse to say otherways we should hear of it 2. But why doth he not give instances of these hard words Some who have read our Catechism say They find not such a hard word in it all as god father and god-mother nor such words as God the Son hath redeemed me and all mankind 3. It was necessary our Catechism should have words significant and expressive of the matter and if any of these words be less obvious to the capacity of young or ignorant people we are at pains to explain such words 5ly But our Catechism is too long Ans And what if the Catechism of some others be too short give instances of what is redundant or superfluous we would think our Catechism very defective if it wanted the Doctrine of the Creation and of Mans Fall from God the Attributes of God the Natures of Christ and his Offices the nature of Justifying Faith and Sanctification c. Page 83. Besides all this it is so long and intricat even the shorter that not one Child in ten ever gets it by heart nor one in five hundred retains it as I have found by experience Ans I would gladly be acted by the Spirit of meekness but the Author's words are so provocking even in
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
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
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
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
when God giveth opportunity 2ly This opportune season for publick edification we are willing to attend but then prefixed times especially long before celebration may prove no opportunity many things may and often do emerge making it not convenient for the publick good to observe these prefixed times and that Ministers and other Church Governours should determine the time as the edification of each Congregation requireth is convenient and necessary But Ibid. saith the Author By which rule the Lords Supper is excluded from being any ordinary constant part of Gods service Ans The Author cannot prove that this celebration ought to be a constant part of Gods service the many Scriptures I have already quoted testifie the contrary I perceive the Author preferreth the Popish way of constant consecration every Lords Day to his own way and ours for he saith Page 160. And truly in this point you seem more unexcusable than the Papists themselves for the Papists order the Elements to be consecrated every Lords Day and distributed to those that desire it but your Teachers neither offer it to the people nor invite them to it nay so far are they from it that they do not so much as afford an opportunity to those that desire to be constant receivers And he hath said already Page 159. That they themselves are too far short of the primitive practice and institution but the Popish Priests follow it in consecrating every Lords Day Ans As for the Authors preferring the manner of Popish Priests to our way is no surprisal to us seing he was pleased to yield them ample room in the Communion of the Catholick Church when he thrust us out at one blow 2ly He saith the popish Priests distribute the Elements in the plural number to those that desire it If it be so it s a new thing we heard not of that they distribute the Cup to those that desire it for they say plainly tho Christ distributed the Cup yet they see it not fit However we must be worse than Papists do what they will yea worse than the most degenerated or barbarous people that ever called themselves Christians This is the Authors spirit of meekness that he said would give no just offence Page 161. They rarely press their people to communicat Ans We do press them to communicat but much more to examine themselves that they may be prepared for it Ibid They have few Sermons or Discourses to that purpose Ans This is a matter of Fact also and hard to answer without irritation I love not to be using words of evil manners only I cannot but say it 's not a truth as many hundreds of witnesses can Testifie Ibid No body can certainly tell what frequently many often or convenient signifie And therefore where only these words are used in a Rule it 's little better than to have no Rule at all as appears in this very case Ans The Scripture useth these words as often and is this little betten then no Rule at all This must be dangerous treating of the word of God 2. These same words as often tho' they be few yet are much better than no Rule at all and have been very useful to the whole Church of God and encouraged many Souls to endeavour frequency of receiving because the word of God mentioneth often tho' no not how often Ibid. I appeal to you whether it is not yet reckoned a great thing among many of you if once in a year or two a Communion be celebrated in one of your meetings nay among some of you it 's often ommited for several years together and in some places for ten or more Ans This is also matter of Fact and a great mistake for we account it no great thing to have it every year and some of us have it oftner and some of our Communion have it much oftner than once or twice a year as God giveth them opportunity and all of us would be glad of conveniency for having it more frequently But let the Reader understand that we judge it not warrantable to admit persons to the Lords Table because they have in their memory and can say over the belief the Lords prayer and Ten Commandments which a Child or an Athiest may have in readiness to repeat But Stewards of the Mysteries of God who must not cast Pearls before Swine tho' they judge not of mens hearts leaving that to God whose Prerogative it is yet must have some satisfying account of a competent measure of knowledge in partakers and must take care to know they are able to discern the Lords Body as likewise that they have some knowledge of the Covenant of Grace the Sacrament being a Seal thereof and besides their knowledge which this is but a taste of lest Ministers be partakers of other mens sins by profaning the Holy Sacrament they must also take care that such be not admitted whose practice doth contradict their profession of Christianity As also sometimes Ministers must take time to support the weak dejected by their own fears and doubts and to encourage them as occasion serveth to approach the Lords Table so also to have any Animosities or contentions composed and healed that may be found amongst the people before they receive And if at any time so extraordinary a thing fall out that some Congregations be deprived of that Sacrament many years as this is altogether extaordinary so there will be found some extraordinary reason for it but I know not of one instance in the North of Ireland where any Congregation of our Communion wanted that Ordinance for Ten years I love not confident unwarrantable assertions but I say if any such thing be it will be found that these Congregations have either wanted Ministers of our Communion or somewhat altogether extraordinary is the cause and no Church or Society should be judged by extraordinaries Page 162. A man may live comfortably amongst you to the Age of 30. or 40. Years and never receive and I could not compute that one in ten going to your meetings ever receive through the whole course of their lives Ans Blessed be God we can make it appear that not one of ten come to Age of our Communion but have received already with us which our Examination Rules can instruct and hundreds of witnesses testifie 2ly No man of our Communion come to the Age of 30. or 40. Years but is particularly noticed if he do not receive but where Scandalous Immoralities are found if he were 50. or 60. Years of Age such will not be admitted with us heartily wishing our Neighbours to take the like care To the Dissenting Ministers of Derry PAge 170 But as to you my brethren that disown my Communion and authority I have reason to fear that what I shall offer to you may receive some prejudices from my station and Character yet reason is reason from whomsoever it proceeds and I only desire that you would weigh seriously what I have
good and wise men declare it to be the safest and best or that you have long professed it but see with your own eyes give it heart and time when no mortal eye can be witness as you have a value for these immortal substances that are yet breathing in your bodies for the retaining whereof you have no price to give and for the annihilation whereof you have no price to give but must endure an eternity whether we will or not what can we think of but is a very trifle when this eternity and what concerneth it is considered The necessity therefore of establishment in that religion which the eternal God hath appointed as the way to lead us to a blessed Eternity is great if we consider First the innat Atheism of our depraved natures whereby there is not only a privation of that primaeve knowledge God honoured man with but many perverse and erroneous apprehensions of God of happiness in him and the way to it Atheistical doubts concerning God Christ Heaven and Eternity These seeds of Atheism not only lurk undiscerned by many but often make horrid eruptions shaking yea overturning all the religion some have professed for many years because they have made it no part of their religion to be fixed in it then they are ready to cry out is there a God is there a Christ is there an Eternity can there be a Resurrection is there a Heaven or Hell Yet some are tormented with the fears of that the very being whereof they doubt orhers again forsaken of God speak blasphemously of the God of Heaven avow Atheism and tempt others to it while people are not established and their house never built on the rock they are obnoxious ro the worst of these Wo's nor hath religion power upon their Souls not knowing whether it be true or false many living as unconcerned with the religion they profess as if they had none being uncertain but all may prove otherwayes in the end and this uncertainty is an argument in reserve that the Devil improveth against seriousnes in religion labour therefore to have your feet fix'd on the rock that cannot sink under you that so your goings may be established knowing in whom ye have believed And that you may be established believe the Scriptures to be the very word of God the Scripture of Truth that cannot be broken trust fully the testimony and Veracity of God for if you fluctuate and waver in this every wind of temptation will be ready to shâ—ke you at the very Root and build what you will all will be overturned if this foundation be not firmly laid that all Scripture is by Divine inspiration And because I had known many poor Souls oppressed with temptations to doubt of all that is wâ—itten their hope and comfort burn'd up and almost consumed with such fiery darts before they would utter them to any and some such at this day fainting under such suggestions as they are ashamed to make known to their dearest Friends for the establishment and help of such to believe the Scripture of Truth First observe what you have by nature of the Image of God yet remaining what awfull indelible impressions you have of a God over you which you cannot shake fully off it 's written on your heart that there is a God that he is infinitely great and Omnipotent that he is just Holy wise and good now that which you yet find written on your heart you find the same in the written word of God whether would you go What can you betake your selves to but to the Testimony of God written both in your hearts and in the word of God revealed to us If you should reject the Scriptures you reject also the witness of God in your Souls this meditation God hath made very conducive for quieting and fixing some Souls Consider also that what the word of God publisheth of the depravation of our nature you find even as it 's written natural enmity against God which inclineth us if we could to hide our selves from him as Adam to say depart from us for we desire not the knowledge of thy ways we are informed by the word of God that the heart is deceitful above all things that every imagination of the thoughts of our heart are only evil continually that we rebell and are disobedient to God that we are slow of heart to believe and bent to backsliding c. All these things and many moe we find by nature and wofull experience What is predicted and promised in the word of God concerning the salvation of sinners by a Redeemer his death Resurrection conquest and Kingdom c. Are exactly found as the written word of God hath revealed them what God hath promised of pouring out his Spirit in the latter days is found as it 's written the power of God still appearing in converting sinners making many new creatures and all things new with them making them love what they hated and hate what they loved making a warfare against sin daily where sin was committed with greediness c. This Sanctifying grace of the Spirit is a continued witness multitudes of miracles both under Old and New Testaments were wrought for confirmation of Gods Holy Word and promise which without violence to our very reason cannot be denied either to be wrought or the finger of God being wrought these are blessed helps which our merciful God hath provided for confirming unstable Souls and to secure us that the Scriptures are the word of God our maker and judge and above all to depend on the Spirit of Christ which leadeth into all Truth When God in his mercy hath determined and fixed your judgements that the Scriptures are Gods word and Truth so as you can with confidence adventure Soul and Eternity according to the doctrine there delivered then make choise of the Truth receive it in love and gratitude blessing God for so great a benefit that many millions of Souls are deprived of be diligent in reading of it labouring and praying to understand it make Gods Testimonies the men of your counsel let it dwell richly in you seek the law of God written in your hearts sell not the Truth at any rate be not ashamed of any of his words lest he be ashamed of you let no flatteries or threats of men make you wander from the commandments of your God Search out especially for the great Salvation recorded in the word of God and published by a Gospel Ministry search until you find the sent Saviour of the world accept of him subject and devout your selves to him joyn and give your own selves to the Lord do this personally distinctly and deliberatly and leave it no longer as a duty you hope will be done but while it 's called to day allow it heart and time as the most enriching work you ever were or shall be about under the Sun blessing God that he allows and requires to subscribe our selves the Lords and to
take hold of his Covenant and when you are about it beg that he will accept of you graciously for if you be sincere in that work you cannot but Admire and Adore the riches of that love aecepting such worms into so glorious a Bond and Union such a Bond as will keep you when you cannot keep your selves a Bond as oblidgeth us to be the Lords and not our own how strengthning and comfortable is it when a man can say I am thine Lord save me my soul hath said unto the Lord thou art my Lord. when the Author and finisher of Faith hath graciously given you to believe then you may humbly beseech God to give his Seal to so great a Transaction in whom also after that ye believed ye were Sealed with the Holy Spirit of Promise ye may warrantably beg of God that he would give of his spirit whereby ye may know the things that are freely given to you of God and thereby know ye are of these whom God hath set a part for himself that the Lord himself in what manner he pleaseth would say unto your soul that he is your salvation The Lord having not only in mercy established your judgments but given you good hope through grace then you are to hold fast what ye have received and be as a fountain sealed not losing what ye have wrought or God hath wrought for you but improving it for the glory of the giver and your own stability not hearkning to suggestions and temptations that have a tendency to raze the foundation already well laid as if it were to lay again whereby some are rendered miserable in their religion being as a City without walls and their hearts as the high way that any destroyer hath access to we are to leave the principles of the doctrine of Christ fix'd and unmoveable not to return on them as still disputable by every new temptation but to bolt all such temptations out of doors on the first view as sent to obstruct our progress and going on to perfection as we are commanded 2ly As for practice remember the words of our blessed Redeemer Whosoever heareth these sayings of mine and doth them I will liken him to a wise man who built his house upon a Rock without a Godly practice our most splendd Buildings are but on the Sand which causeth inevitable ruine at last we are to Glorifie our heavenly Father by bearing much fruit all we have from God must return to the glory of the Giver for all things are for himself You have God to walk before as still under his Eye and willing he see all you do content he search you though you know the Heavens are not clean in his sight and far less polluted clay yet satisfied he know your heart toward him that he hath made you hate what he hateth and love to do these thing that are pleasing in his sight you are Commanded also to walk with him as near unto him yea to walk in him and so to be Supplied for walking before him and with him O the happiness and dignity to be found in this walk if a Prince would permite you to walk with him but half an hour how would you be surprised with Joy what hope would it raise of future Favour how ready would you be to Publish it but this walk wherein I cannot so much as mention a Comparison ye may have for ordinary which cannot but be the Wonder of all who attain it Will God in very deed dwell with men on the Earth But few admire it because few attain it By your Practice and Holy Conversation you must Glorifie him before men let your light shine that others seeing your good works may Glorifie your Father which is in Heaven and yet take care you do not your works to be seen of men for vain glory to your selves Happy is the man who formeth his Conversation for Convincing and Edifying of others and yet willing himself never to be seen or notticed this is the man formed for God to shew forth his Praise yea blessed is the man who doth or ever did any thing inteerly for Gods glory it is worth the labours of our whole lifetime to have the Comfort of it when we must go the way of all the Earth and miserable is the man who breathing out his Soul into another World amongst other Imbodied Souls hath this to go with here is a Soul that never did good but hurt to other Souls helped none to Heaven but many to Hell Let these few things be your care in all commpany to do no hurt to receive no hurt to do good and receive what good ye can learn of others Walk within your House with a Perfect heart give good Example to your Families that neither Child nor Servant may die or remove from you without some help to their Souls that all of them may have it to say your Company was their Blessing Command your Houshold to seek and serve the Lord let them all have the Benefite and Example of Familie-worship shewing forth the Loving kindness of the Lord in the morning and his Faithfulness every night see that Pride hinder none of you to Pray in your Families as thinking ye are not so Gifted as others though your Talents be few yet by improving they grow Let none of your Families be as the Families of Heathens who call not on God be not Instruments of hardning your Children or Servants against Familie-worship when ye are gone be not Snares to their Souls by giving them occasion to say they never saw family Prayer practised nor the word of God read nor his Praises Sung See that secret Prayer be not neglected by any older or younger who are capable in the Family the neglect whereof of it self will prove a person to be ungodly for every Godly one will pray and every Child of God hath an inclination and some measure of help to Pray by the Promised spirit of Grace and Supplications if you have not a Disposition to Pray you have not the Spirit of Adoption Remember the Sabbath be kept Holy in your Families waste not that Holy time in idleness come and bring all you can with you to Worship God in the publick Assemblie Find not your own pleasures nor speak your own words on the Lords day it is a great Discovery of a Conscientious Christian who though tempted by others yet dars not profane the Sabbath by worldly Discourse weary not of Sabbaths but account them a delight and a merciful gift of God for the good of our Souls it hath been the Comfort of growing Christians to think on the Sabbaths drawing near knowing they might then warrnatably lay aside all Earthly cares and thoughts and so inteerly Converse with their God some of you have your daily bread to labour for through the week whereby ye are sometimes scanted for time to your Souls therefore loss none of your Holy time but when you are not at publick
worship be often at Prayer though the Sabbath must not be your only praying day read much Scripture and what profitable Books ye can purchase not books of Controversie being unsuitable for a Sabbath of Holy soul rest but such Books as do most press the Power of Godliness and Heavenliness of mind helps to prepare you for an eternal rest and in a special manner be requested not to neglect Meditation ye have much time on Sabbaths besides what is spent in publick worship and as you have much time so have you much necessary Holy work and it will be your Advantage to fix on some Method for the seasonable managing of every Duty and among other duties take some portion of the time for Meditation by it self when you are alone to mind the great works of God specially the great love of God manifested in the work of Redemption particularly to Meditate on the Blessed Redeemer and his Resurrection from the Dead and whether your selves do partake of the Power of his Resurrection if you be risen with Christ from your Death in sin For we have the Lords day in Memory of his Resurrection therefore the Meditation of it's Benefits is a most proper Lords days work most sweet to such as can say he hath begotten us again into a Lively hope by the Resurrection of Jesus Christ from the Dead being Children of God and Children of the Resurrection It is profitable also every Lords day after puklick worship to Meditate what hath been the Voice of God to us that day in particular that there may be suitable returns in our Practice I shall add only one word to you who are Masters of Families that you make Conscience of calling your Children and Servants to an Account of what they Hear in publick and of their proficiency in knowledge of the Principles of Christianity I must now Contract what I would say further though your true Comfort and Peace be much desired that you may Rejoyce and work Righteousness finding all the Paths of Wisdom Pleasantness and Peace the Joy of the Lord is your strength and the peace of God shall keep your hearts and minds when men are loading you with Reproaches God will plead the Cause of your Reproach and give Joy that no Stranger shall intermeddle with And that ye may be enabled not only to Suffer but to take pleasure in Reproaches for Christs sake possessing your Souls in Patience and Rejoycing in hope of the glory of God Labour 1. To have your Calling and Election made sure blessing God for such a Command and that many poor sinners on Earth have been made to know their Interest in a Building of God eternal in the Heavens that God had wrought them for the self same thing and given unto them the Earnest of the Spirit see that ye be wrought and made meet for that Inheritance for as Christ prepareth the Mansions so he prepareth the Inhabitants this requireth Diligence and let it not be wanting If God in his mercie give you the earnest of this Inheritance then grieve not the Holy Spirit whereby ye are Sealed unto the day of Redemption Beware of all sinning against Light and Wounding your Conscience for the Spirit beareth witness with our Spirit that we are the Children of God that is with our Consciences therefore be most tender of your Consciences that they be not defiled and so Rendered incapable of witnessing for your Comfort Endeavour to so grow in Grace and Spiritualness of mind that you may understand what it is to Delight in God blessing him also for this that there is such a Command in the word of God that ever any sinner on Earth is allowed so great a Dignity and Comfort but since it is allowed and required seek by all means the Experience of it that what ever be your Lot in the World you may declare your Lines are fallen out in pleasant Places and ye have a goodly Heritage and in all your Trials or Distresses may go unto God with humble confidence as your exceding Joy great is the Wo of that man who is miserable in this Life and God a Terror to him also a Christian therefore should not cease his endeavours until every thought of God be a Pleasure knowing him to be his own God and Father in Christ this will make you think no way so Pleasant as going to God this will make frequent Praying no Burthen this will make continual Resorting unto God in some respect easy as constrained to it by Love this will raise you above your worldly Griefs and above the Censures or Revilings of men here you find a Retiring and hiding Place from the Tempests and Storms which overturn others do not ye then Depend upon Creatures for your Comfort let every man prove his own Work and then shall he have Rejoycing in himself alone and not in another do not so much Idolize men either good or bad as to have your Comforts Ebbing or Flowing as they Frown or Smill it being below a Christian indeed the Sourse of whose Comforts is he alone who saith I even I am he that Comforteth you who art thou that thou shouldest be afraid of a man that shall Die and of the son of man which shall be made as grass FINIS