House and this being religious Worship let the Author consider how this practice can be reconciled to the second Command Page 116. Vncovering the Head is a common work of respect and then followeth a digression concerning covering the Head which is not material to the purpose in hand But Page 117. However being an honour payed to men there is no reason why it should not be payed to God Ans Custom having prevailed among us to make uncovering the Head a sign of Deference and conferring honour on others is therefore practiced by us in acts of religious Worship as Prayer Praises and hearing the immediat Words of God read as a part of his Worship but this is no argument to uncover the Head to any Creature when thereby religious reverence and worship is designed but at length other pillars failing as not able to bear up the honour conferred on Churches the Author hath recourse to his rich Magazine where there is no want And it is one of the Articles of our Church that the Church has power to order Rites and Ceremonies that is to determine what particular things comes under the Apostles general word of Decency Ans Here it s to be observed that the Author is defending religious bowing when they enter the Church which is worship and for proof of its lawfulness fairly maketh this his Argument Our Church has power to order Rites and Ceremonies it followeth then that by this power the church may appoint new worship the inference is native seing according to the author it s therfor lawfull to bow the head religiously because the church hath this power I desire he would review his first preliminarie position that it belongs to God only to give rites how he will be worshiped how can these two stand it belongeth to God only and yet the church hath the power to institute new worship If the Church hath such power it were a most necessary service and justice to the World to discover and make once that commission appear whereby the Church is invested with this power and if no man can make it appear why is such a power assumed That the Church hath power to order external circumstances necessarly belonging to the Worship of God and determinable by the prudent use of natures light and the general rules of Scripture is readily yielded but what is this to a power of prescribing worship which God hath not prescribed as to bow the head religiously unto or before any creature as sharer in the worship here the Author overstretcheth the article Page 118. We stand at our praisings thanksgivings c. at our confessions of sin and at our prayers we present our selves before God on our knees Ans That there ought to be signs of religious reverence in all acts of immediat commanded worship we are agreed but there appeareth no reason why the Author should make such a difference between confession of sin and prayers for confession of sin and thanksgivings are performed in prayer and for confessions of Faith I demand by what rule they are made any part of worship except as they may be comprehended under the heads of Prayer or Praises As for kneeling in the time of Prayer which I know is most noticed let the reader understand that we are far from offending at the kneeling of others in publick assemblies but standing is also a warrantable praying posture which is our practice and in numerous Congregations such as by the Lords Mercy we have conveniency for kneeling cannot be had without forcing many of the Congregation to such a distance as they could not hear the Prayers which in their hearts they should offer up to God Ibid The Author asserteth another sort of kneeling than kneeling in prayer viz. a kneeling before the Elements of Bread and Wine in the Lords Supper We celebrat the Holy Sacrament of the Body and Bloud of Christ in a worshiping posture I know that many except against this Ans Many do except against it and of all the Arguments you have mustered not one of them passeth muster and no wonder others make exception seing your self makes the first exception before ever you bring them to the field as by your appended marginal Not appeareth saying the Authors intention is not to assert that the Scriptures require kneeling at the Lords Supper I see a bad cause will sometimes make the courage of a Champion to faint If the Scripture require not kneelling at the Lords Supper with what confidence can any man require it why are we charged as deficient seing the Scripture doth not require To what purpose did the Author write these words in his Preliminaries That the holy Scriptures contain the revelations of Gods will concerning his worship and yet by the Author the Holy Scriptures contain not this kneeling as any Revelation of his will it followeth undenyably therefore kneeling at the Lords Table is no Revelation of Gods will if this conclusion be displeasing blame the Authors two propositions his marginal Note that can admit of no other conclusion and thus he yieldeth the Cause leaving kneeling before the Elements of Bread and Wine deprived of any Revelation of Gods will let him advise us now what name we shall give it the Authors own words constraineth me to place it among the meer unwarrantable Inventions of men But the Author will not yet let it pass therefore addeth in his marginal Note but to shew that it is not contrary to the institution of Christ or practice of the Apostles who compare our receiving it with the Jews partaking of their Altar to which they approached with adoration Ans We shall have the Author answering himself in this also by his first Position Page 3d That it belongeth only to God to give Rules how he will be worshipped For if it belong to God only then there is no place left for mans prescribing of Worship whether the worship prescribed be contrary or not contrary yet it s an encroachment on Gods peculiar Prerogative to prescribe his own worship 2ly We find the Lord charging guilt on this account because he did not command Jer. 7. 31. They have built the high places of Tophet c. which I commanded them not neither came it into my heart Their wicked practices of burning their Sons and their Daughters in the fire was contrary to Gods Law yet the way that God taketh to express their guilt is because God had not commanded it So Jer. 14. 14 and 19. 5. and 23. 32. which the Reader may peruse and shall find in all these places the displeasure of God discovered because they acted without his command so that the Author's endeavours to make it appear that kneeling at the Lords Table is not contrary to the Institution of Christ will not deliver it from the reflection of being a meer invention of man However the Author essayeth what the Scriptures will do for him First The altar was of Old the Lords Table from whence his
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
did eat or not for they are the words of the Holy Ghost 2ly Nor is it to be conceived that they continued eating while he was blessing this would been altogether unaccountable 3ly Tho' not eating yet they continued sitting in a Table posture for we must not add to the Text and say they arose 4ly How much time interveen'd between his taking the bread and blessing who can tell the ensuing Action being so solemn no doubt Christ would take care to have his disciples minds in some due composure for it 5ly That which the Author cannot digest is that the Apostles should be sitting when Christ was blessing but there is no cause why this should be so surprizing if some other of our Saviours ptactices be duely pondered as Mat. 14. 19. when there is a great miracle to be wrought Christ commandeth the multitude to sit down and then blesseth and he commanded the multitude to sit down on the grass and took the five loaves and the two fishes and looking up to Heaven he blessed and brake and this not once but again Mat. 15. 35. And he Commanded the multitude to sit down on the ground and he took the seven loaves and the fishes and gave thanks and brake c. In both these scriptures there is most solemn worship and yet the people commanded to sit down it were worse than trifling to say they might rise again when Christ gave thanks seing he commanded them to sit down therefore the Author's anxitie for this is groundless and no use for such shifts as in probabilitie it was done in a thanksgiving and praying posture And as in the next Page 126. And so he might rise to bless and distribute the Holy Sacrament These may be 's are not convincing but the plain words of so many Texts for sitting are most cogent and irrefragable Page 126. Lastly we find the Apostle severly reproving the Corinthians for their irreverence in receiving this Sacrament c. Ans They are severly reproved it's granted but not for sitting at the Lords Supper and except the reproofs reach this the Author can find no argument from that Scripture what a torment is it to be managing a bad cause I need not say a man hath need of clear eyes that can see an argument in that Scripture but he must put out his own eyes and implicitly believe Dictates in place of arguments And what Reader will not be surprized at the reading of his following discourse wherewith he concluds this Section Upon the whole I think we do nothing in this or any other sacred action as to bodily Worship but what is warranded and grounded on the holy Scriptures and particularly as to what we do at the holy Sacrament of the Lords Supper Ans All is even as firmly warranded as the judicious Reader will observe by the Authors Arguments men are readily perswaded as they affect but there is no danger of the Readers being argumented unto kneeling at the Lords Table by any thing that yet hath occurred SECT 3. PAge 127. And first as to your principles I need not tell you that you do not allow Bodily Adoration to be any part of Gods Worship Ans That we do not allow Bodily Adoration is a known injurious imputation Hath not the Author himself from his infancy seen his Friends bowing their knees daily to God Doth he not know of thousands about him at this day who do the like Is not this bodily Adoration doth he not know that in our publick Worship our people commonly stand in time of Prayer and are exhorted so to do and except in case of bodily infirmity ordinarly practise it as also signs of external reverence always in our songs of praises to God and when we hear the Word of God read to us as part of his Worship all are uncovered With what truth then can it be asserted we do not allow of bodily worship Page 128. Your Directory doth not only leave it out but excludes it by requiring all to enter the Assembly and to take their seats and places without adoration or bowing Ans Tho the words of the Directory be not fairly represented yet as the Author quoteth them I will espouse them and let the Author try his strength in answering my Arguments against religious bowing to any place or fabrick on Earth Ibid The Scriptures say O come let us worship let us bow down let us kneel before the Lord our Maker Ans Who denyeth this the Author can instance none of our perswasion who doth not practise kneeling before God if some Physical impediments do not obstruct it 2ly The Command Let us worship and bow is not when we come first to the Walls of a House but when we engage in acts of Worship then either to kneel or stand as conveniency will allow but this hath been cleared already and I am not fond of repeating and therefore must pass over much of what remaineth of this Chapter as being generally answered already Page 129. You sit generally at your publick Prayers This also hath been confuted already and all that is said Page 130. For the time of Thanksgiving before Receving being solemn Prayer our people generally stand excepting such as are set down at Table who continue sitting as at the first giving of Thanks by our Saviour they did sit But the Author in this Page 130 engageth himself in another useless labour of Collecting pretences against Bodily Worship and exposing of Dissenters as formers of these pretences which we solemnly detest as contrary to our common practice such Discourse might have been directed to Atheists and Quakers but to impress strangers so invidiously against all protestant Dissenters as enemies to the Adoration of God by any visible sign is most injurious 2ly In all the following Discourse to the end of this Chapter the Reader is egregiously imposed on the Author making no distinction between the Bodily Worship commanded of God and the Bodily Worship commanded only by men and so condemneth all as despisers of the Glory of God who will not bow down to Houses or Altars and would have his Reader take it for granted that its our principle to be against all external Adoration of God for no other reason but because we observe the second Command better than some of our Neighbours rendring that homage to Creatures which is only due to God wherein we cannot and by the grace of God will not comply with them Pages 130 131 132 133 134 Have nothing but a Confutation of pretences from Joh 4. 24. God is a Spirit and they that Worship him must worship him in Spirit and truth Ans Christ by this Scripture doth recommend and prefer Spiritual Worship to that which is only bodily God being a Spirit and all bodily worship separat from this is naught the external part is easie and separable from the internal and of it self is but bodily exercise that profiteth little nevertheless we constantly assert it our duty to glorifie
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
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
due worship as commanded of God Page 23. There is nothing but what is already answered only two unjust Imputations 1. That for as much as appears we have laid aside the Psalms in Prose Ans Can the Author keep a good Conscience in Transmitting this to strangers and following Generations Let the Reader therefore if a stranger for no other will give it credit know that we read frequently the Psalms in Prose from the beginning to the end in our publick Lectures that we often choose our Texts in the Book of Psalms and most frequently quote them in Preaching for clearing and confirmation of our Doctrine we are ready to give many thousands of unexceptionable Witnesses to attest it how then doth it appear that we have altogether laid aside the Psalms in Prose The next assault is that we sing but a few Verses of a Psalm Page 23. Ans The Author hath brought no light how many should be sung and they are never like to be the moe for what he hath said seing he neither hath nor can warrantably prescribe the quantity Yet 2ly For the undeceiving of Strangers let the Reader know that commonly we sing the Praises of God with the words of David four times each Lords day in Publick and at each time commonly much more for quantity than the Author nameth 3. That for ordinary we sing these Psalms in our Families dayly and orderly from the beginning to the end of that Book We wish we could say as much of those of another perswasion and that they were taught by word and example so to do For in dwellings of the righteous should be heard the voice of melodie and Praise and now being thus provoked I am free to assert and that not at random that there are moe of the Psalms of David sung in one of our Congregations every day than in the Authors whole Diocese as his in a week Churches and altogether and 't is no wonder when I remember the words of the Author Page 180. In his epistle to the conforming laity of the Diocess of Derry wherein he saith and therefore I would advise you to make use of the words with which our Church hath furnished you in your houses as well as in the Church c. and at more Solemn times I conceive our Litany is as full and proper a service as any master of a Family can desire to offer to God Here is no advice to use the word of God as immediatly dictated by him either in reading or singing of Psalms 4ly But singing is not all our praising in Publick finding it our duty Solemnly to give thanks to God for the great Salvation by Christ which in our Publick worship is commonly practised There is no more in this Head but what is answered already nothing being ommitted that hath the colour of an argument the Author concludeth this chapter perswading himself his arguments will prevail let him please himself with his own thoughts only I must say that since I begun to Examine what is said I have not found one argument that he can rationally expect will prevail with any judicious reader so that the Author by all his Elaborat discourses hitherto hath instead of promotting his cause done considerable disservice to his friends in urging 1 Saying in place of singing Praises in publick 2ly Responses in singing 3ly The use of Instruments in Gospel worship 4ly Intermixing these words Glory to the Father c. With the immediate words of God all which he hath exposed as naked and destitute of Divine Institution and therefore will be judged by the indifferent Reader the meet Inventions of men in the worship of God the Author bringing no Scripture Proofs for them CHAP. 2. Of Prayer SECT 1. ANd if we consider what rules directions and examples the Scriptures afford us for the performance of this duty we shall find that they direct us to offer up our Prayers in a Set and prepared form of words Ans It 's necessary I premit a few things before the particular parts under this Head be considered And next draw together some Concessions of the Author whereby he cutteth the Nerves of all his own arguments As to the form of Prayer observe First thar some are by Divine Institution some only by humane Authority all Divine forms we own and honour but humane forms require Examination 2ly Forms of Divine Institution were either occasional according to the present Exigencies of the Church or permanent as the pattern of the Lords Prayer Occasional forms of words must be considered whether apposite to our State and Circumstances as for the Lords Prayer we judge all Ages bound to it as a pattern since it was prescribed 3ly Forms of Prayer must be considered first as to the matter and substance next as to the precise words wherewith the matter is cloathed the Scriptures warranting this distinction Mat. 6. 9. after this manner praâ—ye Numb 6. 23. On this wise shall ye bless the children of Israel as to Humane forms some Churches have been so low by the Paucity of able Ministers that Humane Composures were for that time expedient as in the beginnings of Reformation when Priests could perform little more than read but that is no warrant for the continuation of such forms when God hath provided qualified Ministers for Ministerial duties and far less can it be a warrant for Imposing such Humane Composures on all Ministers of the Gospel as terms of Communion Next observe some Concessions of the Author on this Head of forms Page 26. Having mentioned many Forms as prescribed hath these words Tho' other words might be joyned with them when there was occasion to enlarge or vary the Form A 2d Concession is Page 29. In these words from whence it appears that God approves the use of one set constant Form of words as long as the occasion of repeating them is the same A 3d. Concession is Page 49. And therefore the Spirit of Prayer is the grace the heart the disposition and ability to pray and whether it be with or without a Form such a mans prayers are acceptable to God A 4th Concession is Page 54. But in as much as God has not expresly forbidden all extemporary prayers I would not be understood by this to condemn all such as unlawfull A 5th Concession is Page 51. And to pray with this grace is to pray in and with the Spirit whether we use words or no and if we do use them whether we reduce them into a Form first or pour them forth as they present themselves to our minds A 6. Concession is Page When a man has not time allowed him to reduce his desires into Form before he offers them he may depend on the assistance of God's Spirit These ample Concessions appear to me as a retreat and full yielding the cause nor can I possibly free them from a contradiction to the Author's Scop in this Chap. So that for particular answers I have no more to
do but write what the Author himself hath said and so he is answered But the Author judgeth it fit to consider the several parts of Prayer distinctly by themselves such as Confession Supplication Intercession c. Ans What other design the Author may have for branching out of Prayer into so many parts and then quoting Scriptures for Forms to each part I know not but if he hath taken all this pains for us 't is so much labour in vain Because all that these Scriptures a mount to is that God hath often prescribed words none of us deny who take it for an unjust Imputation that we are against all Forms We are alwayes for a Form of sound words we are for the Lords Prayer as a perfect pattern we are for the Forms prescribed in the Administration of Sacraments and for an orderly decent Form in dispensing all Gospel Ordinances that all be performed decently and in due order without confusion by intermixtures and intercessions as is the manner of some others and observe a Scriptural Form of blessing or prayer with the Apostles words before our publick Assemblies be dismissed Page 26. The Author engageth his probations from Scripture all which I might rationally dismiss with this one answer that they prove nothing which we deny But least some weak or byassed Reader should think Scriptures too hot to be touched by us they shall be particularly consider'd Deut. 26. 3. 5. And thou shalt go unto the Priest that shall be in those days and say unto him c. And again thou shalt speak and say before the Lord thy God A Syrian ready to perish was my Father and he went down into Egypt c. Ans The occasion of repeating these words is not the same now as then fo these who were appointed to speak these words were to bring their first fruits in a Basket and go to that place which the Lord should choose and then speak these words we have neither the Priest to go to nor the place therefore this Form bindeth not us as the Author acknowledges Page 29. 1 Kings 8. 47. Saying We have sinned and have done perverslie we have committed wickedness and Daâ— 9. 5. We have sinned and committed iniquitie and have done wickedlie and have rebelled this the Author sayeth is the same form of words Ans The Reader will see the very words are not retained in these Scriptures how are they then the same form of words seing words are all the Debate why doth he quote Scriptures that hath not the same words 2ly The Author in the same page sayeth other words might be joined with them or varied To what purpose then is there a Dispute for the precise words of a Form seing they may be enlarged or varyed Psal 51. also is urged as another Form wherein David confesseth his sin Ans This is one of the Psalms God hath prescribed us to sing and therefore we sing it but use it not as a form of Prayer or Confession therefore 2ly Consider no man should make Murder and Adultery a part of his confession to God in Prayer except he be guilty of these sins The Author bringeth it in unadvertently as a pattern of Confession binding others to the same words in their Prayers whether they be guilty of these sins or not yet we sing this Psalm as a prescribed part of Worship safely having instruction thereby Psal 78. Cometh next as a general Confession of the whole people Ans And what then for we should and often do confess our sins together to God 2ly But that it should be only in these words mentioned in that Psalm the Author himself doth not urge for saith he in the same Page 27. Confession should be made to him in that manner Deut 26. 13. 15. Then thou shalt say before the Lord thy God Look down from thy holy habitation c. and Hos 14. 2. Take with you words Ans The Author answereth himself if there be occasion the words may be enlarged or varied the same answer serveth the instance he giveth from Psal 90. Numb 6. 23. On this wise shall ye bless the Children of Israel Ans This Text answereth it self on this wise that is after this manner and so may be varied which the Author alloweth Joel 1. 14. Gather the Elders c. and say unto the Lord alas for the day and Joel 2. 17. Let the priests c. and say Spare thy people O Lord. Ans The occasion of repeating these words is not found with us and so the Author dismisseth it as not obligatory Numb 10. 35. Moses when the Ark set forward said Rise up Lord and let thine enemies be scattered Ans The last answer serveth this also for we have not now a moving Ark amongst us and therefore no occasion for repeating that form of words as the Author in that same page acknowledgeth Page 30. The Psalms have manie prayers in them and few of them but what are most excellent forms of prayer such as 4 5 6 7 9 10 11. Ans The Psams of David are formallie Psalms not prayers whatever Prayers be in them why then should the Author impose another than the usual name the Holy Ghost hath given them 2. The Author here seems to bring in the Psalms as their Liturgies for Prayers otherways why doth he name them as the constant Liturgie performed in their Temple as if they had no other Prayers but Psalms which is against himself Page 30. where he saith They had some certain forms of Prayers Page 30. The Author cometh to New Testament Examples and Prescriptions I think it is certain That our Saviour and his Apostles prayed by a form for they joined in the Worship of the Temple and of the Synagogues Ans He thinks it certain I think it not certain and what benenefit shall the Reader have by either of these Probation is better than I think and for the reason he giveth That Christ and his Apostle were frequently in the Temple Ans Tho Christ was frequently in the Temple and Synagogues that therefore he joyned in their Traditional Corrupted Worship can never be instructed for he preached against their manner of Worship as vain and that he would then joyn with a vain Worship is worse than Gratis dictum tho he did every where regard the pure Worship of God 2ly It 's ignominious to the Son of God to say that he used forms of Prayer since all forms have been prescribed for the help of weak sinners This fondness for forms I see rusheth men into dangerous precipices for 't is not safe to cast such an imputation on him who is the Wisdom of the Father and if the Author shall say that though Christ needed not forms Himself yet he might use them for example to others to use Forms Ans This also is said without Book for it can be no where proved by any part of Scripture that ever Christ Prayed by any form though he taught them to Pray by prescribing
them a Prayer but did not Teach them to use forms by his using them nor bind them to the words of any form Page 31. The Author cometh at last to put the matter out of debate Our Saviour hath put this matter out of all dispute with impartial men by prescribing a form to his Disciples when they desired him to teach them to pray Let the Reader observe a few things before I come to particular Answer 1. That the Lords Prayer being a Form and Pattern from Christs own Mouth we judge our selves obliged to a great veneration thereof 2. This Pattern being a sum of all we are to pray for we judge no Prayers warrantable but such as are agreeable unto it 3. We are still to pray this Prayer albeit we use not its precise words 4. That this same Prayer may be warrantably prayed in its express words verbatim is acknowledged and that none should be offended when it is so used providing it be used with reverence and duly placed in the Worship of God 5. The Authority is so great and the Institution so plain that if we be not warranted by the same Authority to use these or other words in Prayer then we should be indispensibly obliged to use these very words precisely 6. But if the same Authority allow us to use other words though still the same Prayer then the obligation to the same words only ceaseth and none should be offended when other words according to the same pattern are made use of in Prayer Remember also to observe the Author's Concessions already mentioned as to all forms of Prayer And another Concession in the general Page 153. which will contribute to clear the Subject in hand Yet in a controverted place of Scripture concerning the meaning of a Command of Christ relating to some positive duty I take the constant practice of the Church from the Apostles downward to be a good means of determining the sense of it The Author had done well to make the Reader understand more distinctly what he is disputing for if this be his Thesis that no words in Prayer are lawful but the words of the Lords Prayer let him speak it out and hold by it for he often giveth his Reader ground to think so by his Arguments particularly Page 33. and 35. These things being premised I shall now God willing give particular answers Page 31. The Author sayeth For we find his way of Teaching them was not by directing them to wait for the impulses of the Spirit and immediat Inspiration and afterward but prescribing them a form of words and commanded them to use it Luke 11. 2. And he said unto them When you pray say Our Father which art in Heaven c. Ans The Author 's terming the assistance of the Spirit of Grace waiting for impulses and immediat inspiration is unsavoury at best for if he mean the way of Quakers who will not pray before they be previously moved by impulses it is not candid in him to throw this imputation on others who disown that manner of waiting But 2ly We are obliged to pray and wait for the assistance of the Spirit of Grace and Supplications Christ having promised to give the Holy Ghost to them who ask him Commanding expresly to wait for his promised Spirit Acts 1. what ever extraordinary Gifts were then to be given yet the Spirit of Prayer was included as was found by experience afterward so that exposing of this waiting without due caution is dangerous especially in an age when profane Atheists are ridiculing all the gracious Operations of the Spirit of Grace as Enthusiasm and so to have us back to Heathenism 3. Tho we are not now to wait for extraordinary and immediat Inspiration yet we are to wait for the ordinary assistance of the Spirit of Grace and Supplications promised to all Believers The Author quoteth Luk. 11. 2. but not Matth. 6. 9. which saith after this manner therefore pray ye It was not fair to cover this Scripture which giveth occasion to remember another of our Authors Imputations page 95. where he chargeth us with a design of concealing Scripture how unjust the world knoweth however the keeping up of the parallel Scripture to Luke 11. is a concealing of Scripture in the very season when it should be published did not the same mouth which uttered these words say utter also these words Pray after this manner are they not of equal Authority and equally necessary for the Reader to understand 2. No man will say this variation in the very entry of the Institution was fortuitous or unnecessary but for some peculiar instruction to the followers of Christ that they might understand how to improve this pattern of Prayer 3. Therefore we owe as great veneration to the words of Christ Matth. 6. 9 as to his words Luke 11. 2. 4. Christ himself in the Institution maketh a considerable alteration of the words which plainly evinceth that it was not so much meer words as matter and substance that Christ taught his Disciples 5. That the difference as to words is Conspicuously great let them be particularly considered 1 Math. Hath After this manner Luk. hath say 2 Matth. Hath Give us this day our daily bread Luke hath day by day 3 Matth. Forgive us our Debts Luk. Forgive us our sins 4. Matth. As we forgive our Debtors Luk. For we also forgive every one that is indebted to us 5. Matth. Hath a large conclusion For thine is the Kingdom and the Power and the glory for ever Amen Luke Hath no conclusion nor so much as Amen 6. The difference then being so great in wording of this Institution it must some way be instructive to us none daring Impudently or profanely to say it flowed from a negligent omission That then which natively appeareth is that it was never Christ's design to limit us to bare words Why is it delivered to us in different words But to shew we may use different words and keep by the matter 7. Whichsoever of the Evangelists a man shall follow in this Prayer he shall be constrained to use different words from the other Evangelist and yet both are the Institution of Christ Therefore by Christs Institution different words are warrantable in praying this Prayer seing the Institution it self is in different words 8. If it had been Christs mind that only these precise words should be used in Prayer then the Apostles would have used these words of Prayer for as the Apostle saith we have the mind of Christ but we do not find that the Apostles in their Prayers ever made use of these very words it cannot be said they prayed none for we have their Prayers recorded It cannot be said that they forgot or were negligent of their Masters command for great grace was upon them all it cannot therefore be said that they were left of God to their inventions in prayer for God did shine upon them and helped them to pray with great success and
immediatly after their praying they were filled with the Holy Ghost Act. 4. 30. Yet in all these Prayers we find not the Form of the Lords Prayer used by any of them as to it's words tho' none should doubt their keeping by the matter Now let the Author say plainly whether the Apostles sinned in not using that Form of words or if they did shake off the badge of their profession by omitting to use these words For the Author calleth this Form of prayer the badge of our profession If he say they got extraordinary help for Prayer I would soon answer that the more bountieful their Master was to them they should have been the more tenacious of any thing concern'd his honour as a Badge of their profession Add to all this our Authors Concession above-mentioned that the practice of the Apostles is the best way to know the meaning of a positive command let him now make application for the constant manner of the Apostles praying was by using other words Object But the Apostles might pray this Form in words tho' it be not recorded to us Ans De non existentibus non apparentibus idemest judicium that which appeareth not is to us as if it did not Exist Page 32. He saith that which the Disciples desired of Christ was not to teach them absolutely or in general to pray but as John taught his Disciples that is to give them a Form of prayer Ans All this is gratis dictum without any proof for first to say that the Disciples were so self-conceited that they needed no Instruction from Christ as to the matter of Prayer but only a Form of words is unwarrantablly asserted 2ly That John gave his Disciples a Form of words is but the Authors conjecture for he might give them direction as to the matter of Prayer without restricting them precisely to words as Christ himself did teach his Disciples not limiting them to words Page 33. Saying the substance of it in other words will not answer the intent of this command Ans I have proved the contrary already that when the substance of that prayer is observed the Institution is observed though the words differ Ibid. We are sure the substance of the prayer is put by Christ in the most apposite words c. Ans I am sure of the same that there are no words better but I we lay not aside these words for we use these words and are both constrained and allowed to enlarge upon these words according to our various necessities and the vast treasure of matter comprehended in each petition of the Lord's Prayer It 's neither contempt noâ— neglect of these very words but rather that each of these most excellent words is as a Store for many necessary words of our own For the Author to call all other words Invention by way of contempt is groundless if he mean all other words are unwarrantable Invention then let him speak out plainly and if he stand to this then he chargeth the Apostles with unwarrantable Invention in the Worship of God then he chargeth the Church of England with the same guilt for she alloweth frequently other words in Prayer then he contradicteth some of his own words mentioned already saying that he doth not condemn extemporary Prayers as unlawful yea his own words in the next foregoing Page 33. where he sayeth whatever other prayers we offer to God this ought not to be omitted where the Reader may observe by the way that the Author by these words other prayers goeth farther from the Lords Prayer than we allow for we disown other prayers than the Lords Prayer tho' we use other words we are oblidged still to pray the same prayer not other prayers Page 34 When we take the liberty to word our own prayers we may forget some things Ans No doubt but we often forget and so stronger Christians than we know not sometimes what to ask as they ought But 2ly Do not you also sometimes forget hath a Form made you perfect Is the repeating of these words a remembring all that is contained in the Petitions of the Lords Prayer and when you have remembred a part may you not forget what is most necessary for you to insist upon was not the great Apostle sensible of this when he knew not what to ask No doubt he knew the Lords Prayer as well as you it he had been of your mind he would not have been so pinched since the Form of words would Cure all 3. This trusting to words savoureth too much of the opus operatum that Papists lean to judging the efficacy of prayer to be only in the words and therefore regard not what their minds be exercised with and in the very time of their prayers can Salute or speak to one another providing they get the Task of so many words said out at length Page 34. He objecteth again they who lay aside the words of the Lords Prayer are in danger to lay aside some of the substance of it also particularly the substance of that Petition forgive us our trespasses as we forgive c. And some saith he publickly dispute against the Form for this very reason Ans Whether men use the words or not they are ready to forget as all should acknowledge 2. That which is said of some mens omitting that Petition forgive us as we forgive c Doth not appear a forgeting as it 's represented by the Author but a Stated quarrel with the prayer it self this we abhor as a presumptuous challenging of the Author of that Form and therefore disown and Declare against all Disputes which Reflect or accuse any of Christ's Institutions or any part of them Yet 3. Since Forgiveness is to be sought on these Terms as we forgive others â—t concerneth all narrowly to search their Conscience whether from their hearts they forgive others as they would be forgiven of God for if this be not endeavoured men do but proâ—ane that Prayer men should also examine their Actions lest by these Malice be discovered and so their professing to forgive others be found a deceiving of themselves and Hypocrisie in the sight of God If I should be found Persecuting others with all the power I could and would not endure their Neighbour-hood tho' sober and peaceable men I would be obliged to Charge my self with Malice against them and therefore had not forgiven them and so could not but profane that prayer if I did not repent and amend Page 35. This prayer being given us as a Badge of our profession a Summary of our duty as Christians and a Form of sound words it 's no more lawful to alter it than lay it aside and it would be the same presumption and hazard to substitute other words in stead of Christ's and therefore the words must no more be altered than the words of our Creed Ans 1. That the Lords Prayer is given as a Badge of our profession is spoken without Book it 's given
as a rule to direct us in Prayer but to be a Badge of our profession is a groundless conjecture for Baptism and Summaries of our Christian Religion are Badges of our profession 2. And since the Author understandeth still the Form of words the Apostles confute him for they kept the true Badge of their profession and yet used not these very words in Prayer He saith this Form of prayer is a Summary of our Duty as Christians Ans Where then is the Decalogue which in many Ages hath been called a Summary of our duty but the Lords Prayer only a Summary Petendorum of things to be sought of God as the decalogue of faciendorum and the belief of credendorum why doth the Author confound these things which hath been judiciously distinguished in all Ages since we were Christians He saith it 's no more lawful to alter it than to lay it aside Ans We do not alter it by enlarging upon it the prayer remains the same after all our enlargments and we return to it again and again as our fixed Rule but if he call that an altering the prayer to use other words he contradicteth himself as is proved already Page 36. The Author's arguments drawing to an end he giveth a gentle touch to the different words in the Institution by way of objection but passeth that which is most material as is observed already Next he appeareth for peoples joyning of voices and Responses in prayer As we have the command of God and the example of his Saints for offering up our Prayers to him in a set and prepared form of words so we have the like example for joyning voices upon occasion Ans 1. The Author engageth this part of his work with a modest blush passing from the word command and betaking himself to example and that but upon occasion and yet more diminutively afterward on some occasions adding also that generally it is sufficient that the people joyn in their hearts with the words of publick prayer 2. If no more be necessary but the people joyning in their hearts why is more urged Shall we still be troubled with unnecessary Impositions can the Author call this an Institution of Christ seing Worship is sufficiently performed without it and not being the Institution of Christ what name can himself give it but the invention of Man 3. When these occasions offer who knoweth and who determineth these occasions whether God or men let the Author once clear this that we may know what occasions he understandeth But he proveth that the people joyned their voices by Judg. 21. 2. And the people came to the house of God and lift up their voices and wept sore Ans He doth no more but repeat this Scripture and so leaves it and so shall I for this Text saith nothing to the manner of Worship in that Assembly neither who did speak and order it nor how many spoke so that any inference from it can be nothing to his purpose Acts 4. 24. They lift up their voice to God with one accord and said Lord Thou art God c. Ans The Author saith the Apostles and their Disciples lift up their voice On what account the Disciples of Christ are termed the Disciples of the Apostles I understand not the Author hath no warrand for this being all Christs Disciples 2. That they lift up their voice with one accord is no more but to joyn in their hearts with him that speaketh as if they had been of one heart for if all had spoken at once whether inspired or not confusion had apparently ensued which the Apostle is against 1 Cor. 14. 33. Acts 16 25. Paul and Silas prayed and sung praises unto God Ans This is near trifling with holy Scriptures there being nothing in this Text but that they prayed and praised together in joynt privat Worship and what then cannot two do this and not speak both at once So Rev. 6. 10. They cryed with a loud voice saying How long O Lord c. Ans This is yet further off his purpose for who on Earth knoweth the manner how unbodied Spirits speak to God having neither voices nor tongues as we have I weary to waste time upon such Allegations What remaineth of this Section is for Responses in Prayer which hath no better warrand than Responses in singing fully answered already Psal 106. 48. Let all the people say Amen Ans Let the Author remember his own words Pag. 36. Generally its sufficient the people joyn in their hearts c. 2ly It 's to be observed that the Lords Prayer according to the Institution Luk. 11. hath not the word Amen added which the Institution recorded by Matth. hath so that comparing these two its evident that a liberty is allowed us as to the use of that word yet this liberty alloweth no man to condemn the use thereof seing the Institution by one of the Evangelists hath that word expresly 3ly As the people joyn in the whole Prayer with the Minister so also when he uttereth Amen Page 39. We have a strange manner of Responses from 2 Chron. 5. 13. The Priests and Levites praising God and saying For he is good for his mercy endureth for ever then Solomon performed another part of the service Chap. 6. 3. He blessed first the people Secondly He blessed and thanked God And lastly Offered that Divine Prayer of Dedication then follow the Burnt-offerings and Sacrifices Chap. 7. And then last of all follows the peoples part Chap. 7. 3. They bowed themselves with their faces to the ground c. Ans Let the Reader observe that all these quotations are for proof of Responses and yet there is not one Response amongst them all For 1. The Levites singing praises to God can be no Response to men nor any colour for it in the Text. 2. Solomons solemn Prayer to God can be no Response to men nor the least colour for it in the Text. 3. The Burnt-offerings and Sacrifices can be no Response to whom could Sacrifices Respond I must here stop my Pen to prevent irritation tho some would be ready to expose the Author by this Response and all of them here mentioned 4. The peoples bowings and Worshiping God can be no Response to men for they are found Worshiping only God upon the extraordinary appearing of his Glory I need say no more of this it speaketh for it self But Page 40. Answering to prayers is no legal abolished Ceremony this is manifest from 1 Cor. 14. 16 Else when thou shall bless with the Spirit how shall he that occupieth the room of the unlearned say Amen at the giving of thanks Ans 1. Let it be observed again that the Author is seeking for Responses from this Text in Prayer but the Text speaketh of giving Thanks and Praising and the following Verse also if it be said Prayer and Praises are one this cannot be for Praises and Prayer are made two distinct parts of Worship 2. The scope of this Scripture
prayer to the Admiration of others and yet all this but natural acquisition and no special gift of the Spirit of Christ 3. Besides these improvements of nature our Saviour Christ having received gifts for men and bestowing them on whom he will for the good of his Church thereby many have been endued with common gifts of the Spirit of Christ whereby others are edified but not themselves they being still destitute of the special Sanctifying Grace of the Spirit and such as Christ will say unto at the last depart I know you not tho' their partaking of these common gifts was the occasion of their concluding themselves in a State of favour with God mistaking those common gifts for such as are special and Sanctifying such persons never being converted to God and truely Sanctified may notwithstanding of all their common gifts be lewd and Scandalous in their practice 5. Whatever judgment we may pass upon our selves yet we are not so much concern'd to judge by what gifts other men do pray or if they have the grace of prayer together with the gift is not our part to search tho' it be certain that where the conversation is ordinarly ungodly and vicious whatever gift a man hath yet he wanteth the Grace of prayer 6 When such immoral persons are endued with a common gift of the Spirit enabling them to speak pertinently in prayer sure it is not that gift which maketh them Immoral and Scandalous nor is the Gift of Christ to be despised on that account for common gifts sanctifie no man tho such as God hath honoured with them are the more guilty for profaning of his mercies and their ingratitude to God 7. Only Believers in Christ Jesus who are sanctified by the Spirit of Grace partake of the grace of Prayer and as the Giver of this Grace pleaseth to imploy any of them in his service for the good of others so he bestoweth the gift also in what measure he pleaseth As for persons who are dejected for want of a Gift of Prayer they have need of sound and skilful advice for the meer want of such Elocution as others have should not discourage them tho all should covet the best Gifts But 2. If persons have no Inclination nor help by the Spirit of God to pray unto him there is just cause for fear but not despair I say just cause for fear and grief of heart because all the Children of God have the Spirit of Prayer in some measure yet no cause for despairing because Christ hath promised the Holy Ghost to them who ask him 3. To direct such persons only to the words of a Form will never prove a cure to their Souls For if any man have not the Spirit of Christ they are none of his therefore such persons should be exhorted to cry unto God for the Spirit of grace and supplications Page 63. The Author once more urgeth the use of forms in Prayer A great part of the world cannot do it without a form Children and ignorant persons are at a loss for words Ans As for young and very ignorant people we allow them the use of forms until God enable them more but withal exhort them to further progress lest if they should still rest upon forms they should be satisfied with a form of Godliness only But Page 64. He saith As for Children and ignorant people of our perswasion he is well assured many of them never bow their knees to God Ans This is not the first of the Author's mistakes that we have seen for we have occasion to know what they do in the service of God better than he and I am well assured of the contrary of that he asserts he affirmeth not knowing what they do and I affirm upon knowledge that commonly our Children so soon as capable are helped with some easie and short forms and that many of them dayly bow their knees to their Maker and are chastised if it be neglected The Author cometh often over this our Teaching the unlawfulness of forms which is imposing upon his Reader for none of us Teach any such Doctrine Page 65. There remains yet the third Opinion of Dissenters which they advance against us in this matter of Prayer to be examined that the Minister is the mouth of the Congregation and that the people have nothing to do but to join with him in their hearts an opinion far from any authority of Scripture which expresly requires us Rom 15. 6. with one mind and one mouth to glorifie God Ans It 's not long since we saw this under the Author's hand Page 36. That generally there is no more necessarie but that the people joyn in their hearts except it be on some occasions and when these occasions appear we will consider his Opinion 2 In all Gospel publick Worship recorded in the New Testament we find no more either required or practised but the peoples joining in their hearts 3 What is said Rom ✚ 15 6 is performed in our way of Worship using one mouth and not many But the Conclusion must stand whether the Premisses will or not that the Authors way of Worship is agreeable to the Commandments of God let the Reader judge by the Answers if every one of his Probations hath not failed him I do ingeniously declare That I have not so much as found difficulty in any of his Arguments wherewith he chargeth us as guilty of the Inventions of men in the Worship of God but I question if ever amongst Protestants a Book was published wherein moe of the inventions of men hath appeared or a wider Door opened for all manner of humane Inventions than by the Discourse now under consideration CHAP. 3. Of Hearing SECT 1. PAge 68. one great design of our Christian Assemblies is hearing and that which is to be heard is the word of God First then God hath positively commanded us to read his word in our publick Assemblies so Deut. 31. 10. In the feast of Tabernacles when all Israel is come to appear before the Lord thy God in the place where the Lord shall choose thou shalt read this Law before all Israel in their hearing so Josh 8. 35. Neither was this confined to their solemn Assemblies at Jerusalem it was likewise a constant part of their sabbath service in their synagogues as we may learn from Acts 13. 14. Ans 1. That the word of God should be read in our publick Assemblies we are agreed for Faith cometh by hearing and hearing by the word 2. To read the whole Law of God at once in our Assemblies is not practicable 3. Some conjecture what was read in the synagogues but tho' it were sure can be no rule to us Page 69. This reading of the Law was the great and most effectual means God provided for preserving the knowledge of himself amongst his People and the best reformation began and was carried on by restoring this ordinance thus it 's observed of Josiah 2. Chr. 34. 29. The
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
Private reading of Scriptures hath been signally blessed of God as to the Bereans who daily searched the Scriptures that they might understand what they heard in publick and know whether it were the truth of God or not this their private diligence was so blessed of God that there is a remark put upon it by the Holy Ghost Acts 17. 11. therefore many of them believed Page 88. It is therefore a great temptation to the people to be negligent and a great want of care in a Church to leave so material a thing as the reading of the word of God to private diligence Ans It 's great want of care in a Church when people are not exhorted to read Scriptures in private and to tell them as the Author doth Page 180 of his Book that some parcels of the Book of Common Prayer is as full and proper a service as any Master of a Family can desire to offer to God and no exhortation to read any portion of the Scriptures as immediatly Dictated by him But 2ly This is no pretence of ours against publick reading the Author misseth his mark He addeth That many of the common people of our perswasion are ignorant of the very History of the Bible Ans The Lord in mercy grant the people both of your perswasion and ours more true knowledge but some times there is a beam in a mans own eye when he challengeth a mote in anothers For the 2d pretence Page 89. That copies of the Bible are now common and easie to be had and most Families have some in them that can read Ans We have great reason to give thanks to God that it is so and the greater fault it is to neglect reading of Scriptures in Families seing God hath dealt so bountifully with us Page 90. And to rely upon peoples procuring and reading copies of the Bible privatly is to leave Gods way and presumptuously depend on that which has no promise annexed to it Ans If privat reading of the Scriptures have no promise annexed to it then what profit is it for any man to read the Scripture if no blessing be promised his labour is lost if I had not read this expression in the Author's Book it would been hard believing any report that such dangerous unwarrantable words could have dropt from his Pen. 2ly God hath commanded privat reading of the Scriptures as expresly as he hath commanded publick reading whereby it becometh the Ordinance of God no less than publick reading let the Reader observe what God speaketh Deut. 6. from verse 6. and downward The Laws of God were to be written on the very posts of their houses that they might read them frequently 3ly Seing then this privat reading of the Word of God is his Ordinance no less than publick reading by what warrand can the Author say there is no promise annexed to it But besides this 4ly I will prove from the Word of God that promises are annexed to the People of God's privat Diligence in reading the Scriptures Let the Reader observe Deut 6. verse 3 where we have these words Hear therefore O Israel and observe to do it that it may be well with thee and that ye may increase mightily as the Lord God of thy fathers hath promised thee in the Land that floweth with milk and honey Here is a comprehensive promise containing many blessings That it may be well with thee and next the qualifications of the persons to whom this Promise belongeth followeth verse 5. Thou shalt love the Lord thy God with all thine heart Verse 6. and these words which I command thee this day shall be in thine heart and verse 7. And thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thine house And verse 9 Thou shalt write them upon the posts of thine house and one thy gates By which Scripture its evident that such as diligently make use of the Word of God in their Houses have the promise of God that it shall be well with them Let the Author find out a more express promise made to publick reading than is here to privat reading then it s no presumption to depend on this promise annexed to privat reading Ibid There are still many families even amongst Protestants that can neither compass a Bible or get any to read it Ans Blessed be God that even poor people among us will pinch themselves rather than want a Bible and such as are so very poor that they cannot procure one it were charity in the Author who is able to provide some Bibles for such indigent persons As for these who cannot read where God giveth a heart for it they take help of their Neighbours who can read 2. The Author injuriously supposeth them to be deprived of all publick reading of the Word of God which I have proved already to be an unjust imputation ibid and there are at this day too many of all parties that neither read themselves nor hear one Chapter read in a whole year except at Church Ans And no great wonder if they never be exhorted to privat reading in their Families and withal told that there is no promise annexed to privat reading which is not only comfortless and discouraging Doctrine if they have no promise of God to be bettered by their reading but pernitious to the souls of men Page 92. The Author saith That the word of God cannot be presumed to have the same efficacy when read privatly as it hath when read in the Assemblies of Christians since he has given us a peculiar promise to be present in such Assemblies Ans The promise of this peculiar presence is Matth. 18. 20. Where two or three are met together in my name c. The presence promised in this Scripture belongeth not only to publick Assemblies but even to two or three meeting in Christs Name for his Worship then a privat Family if they were but two if they meet together for his Worship agreeing together to ask of God according to the Command of God these few Christians thus met together have the promise of Christs presence no less secured unto them than if the Assembly were greater Christs own words prove this to be undenyable Page 92. The third pretence alledged is that reading takes up too much time and is a hinderance to the more profitable Duty of what you commonly call preaching Ans It s tedious to be always put to declare that not one of these pretences are ours The Author may debate against himself if he will yet Page 93. The Author giveth a new Concession which is in my opinion too ample and more than we desire or resolve to practise when he saith Suppose that upon some extraordinary occasion it may be lawful to omit reading of Gods Word in our Assemblies that we may have the more time to manage a Discourse for the instruction of the people Ans If there be time to manage a Discourse I do
before Ans The Author 's terming of bodily bowing as the most proper worship is contrary to the Doctrine of Christ Joh. 4. 23. But the hour cometh and now is when the true worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him Here Christ preferreth worship in Spirit and Truth to all other worship Name and thing as the most proper and principal worship without which bodily worship is often performed And that bowing of the body doth naturally signifie the submission of the mind besides what is said let the Reader observe Mark 15 19. And they smote him on the Head with a reed and did spit upon him and bowing their knees worshiped Him Here was bodily worshiping but no submission of mind how then doth bowing of the head naturally signifie it these profane Souldiers were smiting and spitting on Christ and yet bowing their knees to him natural signes are not fallacious but this is Ibid. In the Old Testament the words rendered worship signifies properly and Originaly to bow down or prostrate the body Ans What then do we deny bodily Adoration doth the Author consider that he disputeth against no opponent it all this be Lybelled against dissenters 2ly The Author sayeth again and again that bowing of the head is properly worshiping If these Original words signifying bowing of the head do alwayes signifie worship then let him resolve me of the reason why we have so often bowing of the head expressed by one word in the Original and worshiping by another word in the same place if this bowing be properly worship why is it said they bowed and worshiped for according to the Author in all these places it must be thus they worshiped and they worshiped for instance Gen. 24. 26. And the man bowed down his head and worshiped the Lord there is one word here for bowing and another sor worshiping in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adore So Psal 95. 5. There is one word for bowing and another for Adoring and Gen. 24. 52. quoted by the Author where there is but one word yet it s that which commonly signifieth Adoration incurvare adorandi causa Buxtorf and it 's express in the Text it was to the Lord the object specifying the Act for otherwise a man may bow the head intending no manner of worship to any object therefore bowing the head of it self cannot immediatly and naturally signifie worship or submission of the Soul as is asserted by the Author Page 111. so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a bodily action which is translated worship Ans Yet our Saviour himself Transferreth this word to signifie Spiritual worship Joh. 4. 23. which may be performed without any bodily Action SECT 2. FIrst then when we come into the publick Assemblies we believe our selves to come into Christ's presence because he hath promised Matth. 18. 20. Where two or three are gathered together in my Name there am I in the midst of them And therefore in obedience to the Commands of God in Scripture it 's our custom to lift up our hearts to him in prayer and bow our bodies before him Ans Here the ground of the Quarrel that we bow not when we enter the Church yielding some religious sign of Reverence or rather that we do not religiously bow to the Church as shall be made appear the foundation that he layeth for this invention is Matth. 18. 21. Christs promised presence let us therefore consider the Text wherein first we have the promise it self I will be in the midst of them that is to protect favour and assist them without any extraordinary appearing of his Glory which is not here promised thus he may so appear also if he will and when he will and after what manner he will 2. This Promise is made to such as are gathered in his name that is at his command for his service and worship with dependence upon him 3. They must be gathered the promise is not to the place but to the assembly 4. The promise is made to the very fewest that can meet together on the foresaid account Observe That external Adoration is due two ways 1. When we approach God in immediat acts of Worship as Prayer and Praises 2. When it pleaseth God in an extraordinary manner to appear in his Glory the due season then for external signs of inward homage and reverence is when we perform these immediat acts of Worship in our Assemblies or if God shall please to give glorious signs of his extraordinary presence as he did to Moses when the Bush was burning but not consumed or as the Lord appeared after Solomon had made an end of Praying when the fire came down from Heaven and the Glory of the Lord filled the house then all the Children of Israel beholding the fire and glory of the Lord bowed themselves and worshipped whensoever the Lord doth thus appear external adoration is due But it cannot be said that the Lords ordinary presence with his people requireth this bodily reverence for there is a peculiar presence of Christ promised to the Ministers of the Gospel who bear his Commission Lo I am with you to the end of the world yet this doth not oblige them always ad semper to external acts of adoration otherways they should be alwayes in these acts he being always with them So there is a peculiar promise that Christ will make his abode with Believers Joh. 14. 23. And we will make our abode with him this is also a peculiar promise of his presence for it s appropriated unto sound believers who love him and keep his words yet this doth not oblige unto a constant bodily worship Observe also That this promise is made to the Assembly gathered together but not to the place where they assemble How is it then that religious reverence is payed to the House Church or Fabrick before the assembly be gathered for if there were but one in the Church he who cometh in must perform some religious external reverence yea if there be none in the House he who cometh first in must do the like otherwise he is a Transgressour and guilty of profane contempt yea if a man enter that House upon any other occasion when no publick Worship is to be performed yet he must do the like which doth undenyably prove that it s not Christs presence but the house that 's honoured with this religious reverence which will yet further appear if it be considered that if a few persons meet together to ask any thing of God and for his Worship the promised presence of Christ is there no less than in the publick Church yet religious reverence is not testified by any external sign in that privat place as in the other therefore this religious honour is not rendered to Christ as present in the assemblies of his people but to the Altar or Fabrick of the
attendants were fed Mal. 1. 7 Ye offer polluted bread upon mine Altar Ans We have now no altar but Christ and no sacrifices but Spiritual therefore the Altar for sacrifice is no pattern to us under the Gospel 2ly The Altar of Old was for offerings to God the Lords Table is God's offering meat to us I hope the Author is not of that mind that we offer up Christ again as a sacrifice in the Sacrament so that there is nothing here for the kneeling required But I might add 3ly That any Reader may be surprized to find the Author quoting Scripture for this kneeling seing he will not assert that the Scriptures requireth kneeling at the Lords Supper 2 On this account the Israelites came to the Altar and worshiped before it as being Gods Table for which he quoteth 2 Chron. 6. 12. And he stood before the Altar of the Lord The Author writeth no more of this Verse but passeth to the next where he findeth kneeling I shall therefore set down the whole two Verses as they are Dictated by God and he stood before the Altar of the Lord in the presence of all the Congregation of Israel and spread forth his hands Verse 13. for Solomon made a brasen Scaffold of five cubits long and five cubits broad and three cubits high and had set it in the midst of the Court and upon it he stood and kneeled down upon his knees before all the Congregation of Israel and spread forth his hands towards Heaven The Reader may now observe that Solomon stood before the Altar but it 's not said that he kneeled down before the Altar 2. That the Scaffold whereon he stood was in the midst of the Court and therefore not so framed as to be nearest unto the Altar 3. That he spread forth his hands to Heaven and therefore directed no worship toward the Altar but to the God of Heaven It 's said he kneeled before all the Congregation of Israel Yet he did not worship them and no more is said 1 King 8. 54. The Altat was before him when he was kneeling but he kneeled not to the Altar therefore his worship being neither directed to Altar nor Congregation tho' before them both but worshiping the God of Heaven and earth he kneeled and spread forth his hands to God in that praying posture of kneeling for the spreading of his hands and kneeling was to one and the same object Another Scripture quoted by the Author is 2 King 18. 22. Ye shall worship before this Altar in Jerusalem Ans The Author should have been so just to his Reader as let him know who spake these words for they are not the words of God neither Hezekiah himself nor any inspired man of God ever uttered them and yet Page 127. It 's reiterated with confidence as God commanded them to do 2 King 18. 22. shall the words of an ignorant blaspheming Athiest be called the commands of God who as our commentators well observe knew not what he said can the Author have a quiet Conscience to allow the world to take this for the command of God which hath no authority but the rambling invective of a cheating Railer I need say no more of this it speaketh too much of it self 3ly The Communion Table is called the Lords Table 1 Cor 10. 21. Ans Quid sequitur The Author quoteth this Scripture and saith not one word more of it but leaveth his Reader to guess and so shall I too but that which is in the Text maketh against the Author the Lords Table being no Altar for Sacrifices to God 4ly Page 119. The Israelites partaking of the Altar is proposed as an Example for our partaking of the Lords Table 1 Cor. 10. 16. The Cup of blessing which we bless is it not the Communion of the blood of Christ The bread which we break is it not the Communion of the Body of Christ Verse 18. Behold Israel after the flesh are not they which eat of the Sacrifices partakers of the Altar Ans All being yeilded that is found in these Verses no gain to the Author emergeth such as Sacrificed did partake of the Altar what then we have no word of authority to Eat at the Lords Table because Sacrificers of Old did partake of the Sacrifices we have Christ's Command to eat at his Table but 2. It had been necessary to consider the Scop and sense of the Text for the Apostle is warning the people of God to â—ee from Idolatry Verse 14. Wherefore dearly beloved flee from Idolatry and not to partake of Sacrifices offered to idols for these who eat and partake of these Sacrifices offered to Idols do declare their regard to that Altar and profession unto which these Sacrifices belong therefore these who eat of these Sacrifices are said to partake of that Altar and the Apostle fully clearing the sense of his own words addeth Verse 20. The things which the Gentiles sacrifice they sacrifice to Devils and not to God and then Verse 21. Ye cannot drink the Cup of the Lord and the cup of Devils ye cannot be partakers of the Lords Table and of the Table of Devils the sense then is plain as the Israelites of Old eating of the sacrifices commanded of God did thereby declare their adherence to the True God and his Altar so these who eat of the sacrifices offered to Idols and Devils do in so far abandon the profession of Christianity and betake themselves to an idolatrous Altar and profession let the Author cast up our Commentators and he will see what is now said besides that the Text of it self makes it plain And again I say however it be taken there is nothing in it for the Author's purpose of worshiping before the Altar so that I am surprized to see it adduced for that end 5. In allusion to this religious Eating with bodily worship it is prophesied of our Saviour Psal 22 29. all they that be fat upon earth and Verse 26 The meek shall eat and worship since then Scripture sets forth to us religious Eating at the Lords Table with worship and the Holy Communion is such an Eating at his Table it follows that the Scripture warrands our worshiping when we eat Ans This is a prophesie of the conversion of Heathens as appeareth Verse 27. all the ends of the world shall remember and turn unto the Lord and all the kindreds of the Nations shall worship before thee Let the Reader remark that the worship is to be performed to God neither before Altar nor Table but they shall worship before thee the eating here spoken of is partaking of Christs benefits and being turned to the Lord they shall worship him but that it shall be either before Altar or Table is manifest adding to the Text so this argument faileth also tho' the Author sayeth that the Scripture sets forth to us a religious eating at the Lords Table with worship for which he hath brought no proof nor never will Page 120. We
God in Body and in Spirit as he requireth us and therefore are far from understanding that Scripture to be exclusive of external Adoration Page 135. The second pretence alledged against bodily adoration is that God has no value for it Ans If ever the Author heard any such Objection against external homage from any of our perswasion it would be justice and we would take it for kindness if he would discover them and if no such person can be found amongst us it will be necessary to mind the Words of God Psal 15. 3. It sufficeth us that God hath commanded external worship but we will yield Gods Prerogative to no man in prescribing it Page 173. The Author speaking of outward performances saith But you are taught that in no cases they may be lawfully practised Ans Who are these Teachers Teaching that outward Performances may in no cases be practised The Book being now in my hand I see on the head of the Page how Bodily Worship is practised by Dissenters And is it the deliberat thoughts of the Author that Dissenting Teachers Teach this Do we teach that in no cases the people may read or hear the Word of God read which is an outward performance Do we teach that they should not be Baptized or partake of the Lords Supper Do we teach that in no case they should bow their knees to God their Maker all these and many moe are outward performances this needeth no confutation repeating the words will be sufficient to any reader tho of mean sense The Author addeth in the same Page you are taught rather to stay at home and not to worship God at all publickly than to conform in their outward gestures and circumstances Ans There are some bodily jestures that render a man guilty by breach of the second Command as bodily bowing is a gesture of the body but being performed religiously to any Creature is forbidden by the express Command of God and therefore should not be enrolled with Circumstances nor is it to be practised by Christians any where but God willing more of this afterwards In the same Page 137 You are advised rather to abstain all your lives from the Lords Supper than receive it kneeling Ans Blessed be God who hath given most of us opportunity of receiving ever since we were capable without kneeling even when persecuted by the rigid imposers of kneeling who yet dare not assert that the Scriptures require it 2ly But that the Reader may understand that it s neither ignorance obstinacy nor affected separation that causeth the fixedness of our practice in sitting at the Lords Table which we cannot resile from and being obliged to render a reason to such as ask know therefore first That the blessed example of Christ and his Apostles of choice using this posture of sitting is our Scriptural Precedent and no reason can be given why the example should not be imitated the Apostles were sinful men as others yet all the four Evangelists are divinely inspired and therefore commanded to publish their being set down with Christ at his holy Table 3ly No other Scripture either expresly or by due consequence prescribeth or alloweth any other posture when we receive at the Lords Table than sitting 4ly Our Saviour and his Apostles as they followed him are proposed as our examples in all things imitable and this practice is imitable yea Christ himself maketh this his Argument Do as I have given you example Joh 13. 14. 15. v. Lest any should say we are not Apostles and must not presume to sit at Table as they did But Christ requireth a regard to the Example he giveth 5ly The Disciples being fet down at Table with Christ are not raised again by him when the Lords Supper is celebrated which he would have done if sitting when they received had been a profanation of that Ordinance but when the Supper is over they are found still sitting and then and not until then they are commanded to arise Joh. 14. 31. 6ly If this example be not followed in receiving as our pattern then we shall follow either devices excogitated by our selves or follow the Dictates and Commandments of others neither of which are safe and warrantable Christ having proposed his imitable practice for our example and the worship performed by our own invention or the Commandments of Men is already declared vain 7ly When we once give way losing our ground by neglecting Christs example we wander vainly after our own imaginations not knowing where to fix and if at length we should pitch upon the most humble like way of receiving imagining a humble way cannot be displeasing to God which prevaileth with many inadvertent tho sober persons The very thought of this that they cannot be too humble and that kneeling in receiving is an expression of this humility that humility is pleasing to God and rendereth glory to him this taking root enclineth many to think and tenaciously to hold by it that tho Christ gave example for sitting at his Table yet this devised humble way will expiat any guilt by neglect of his example because they intend to give him glory by kneeling This is the very best that I imagine can be made of the practice of many well meaning people as to their kneeling in receiving But that which should be observed with care is that once leaving Christs way the very best and purest like Inventions of our own obtruded on God as Worship will not be accepted seing by them we shall never be able to make answer when we are charged Who hath required this at your hands we may call it humility but he will call it a presumptuous voluntary humility we may call it Worship but he will call it Will-worship there being no Command of God for it 8ly This religious kneeling is Adoration and therefore due only to God 9ly We are instructed by the second Command that God will not be adored or worshipped by Images representations or the likeness of any thing in Heaven or Earth we must not bow down before them 10ly The signs of Christs Body and Bloud are set before the receiver in a religious state as representing Christ and these who kneel must do it directly before these Signs as memorials of Christ if they should go aside and kneel praying to God yet they shall not receive until they come and kneel before these Signs and hereby the Signs have Co-adoration with Christ partaking of the same Worship seing the signs are designedly set before the Receiver in the act of Adoration which is forbidden by the second Command neither can the intention of the Worshipper prevent it seing the Worship is directed first to the signs as representing Christ. 11ly Tho the Arguments given be sufficient to vindicat our practice in sitting at the Lords Table yet we know also that kneeling in the Sacrament is but a novelty in the Church of God not being in practice before the thirteenth Century when Pope Innocent the 3d
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