of Saints on earth some times know not what to ask of God 2ly That the Spirit helpeth their infirmities 3ly That this help of the Spirit is so efficacious and prevalent these Prayers are the mind of the Spirit and called his intercession 4ly That these prayers by this assistance are according to God or the will of God For the first of these they know not what to ask observe it s not said they know not how or in what Spiritual or acceptable manner but what to ask 2. The forms of Prayer prescribed by God were then extant known and regarded by the Saints yet they knew not what to ask 3. This ignorance what to ask could not be as to generall petitions for the Lords Prayer expresseth all the general Petitions which we are to pray for 4. Neither the Apostle nor any other Saints should ask any thing of God but what was comprehended in these general Petitions 5 Therefore their ignorance what to ask must be what particular mercies to ask hic et nunc according to their various necessities 6. Tho they did know their various emergent particular necessary mercies were virtually contained in the form of the Lords Prayer yet they thought it not sufficient only to repeat the words thereof but found it their duty to have an explicite Distinct conception of these particular mercies their present exigencies required 7. The apostle and other Saints found themselves at a loss without Divine Assistance to discern what particular Mercies were most necessary and Seasonable for them to Pray for and therupon acknowledge they know not what to ask The second thing to be observed in this text is the Supply of this defect by the Spirit of God enabling them what to ask as they ought because he helpeth their infirmities whatever other help they had by the Spirit as to their tryalls 2ly Yet this helping of their infirmities is also relative to their Praying as is evident by the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we know not what we should Pray so that this help is a cure to their ignorance a levamen or support as the word beareth curing this infirmity but the Spirit helpeth 3. This help is given to all the Children of God or Saints as this text nameth them the Apostle including himself with the rest to restrict this help to some eminent Set of believers were meer violence to the text and full scope of the place for this help belongeth to them who are Saved by hope Vers 24. And afterward Vers 28. To such as love God and are the called according to his purpose 4. When the Spirit helpeth what they shall Pray this is a distinct help from the manner of Praying Spiritually with the heart grace desire fervencie for this Praying with grace in the heart is expressed by these words with groans that cannot be uttered so that the help of the Spirit is not only to Pray with grace in the heart but as to the matter of Prayer also 5. Seing the Spirit of God giveth help to his Children as to what they shall ask then there is no warrand or reason to restrict this help to mental Prayer only but that he helpeth them to Pray which way soever God calleth them to Pray he who giveth what to ask giveth also to speak it when he requireth speaking and that the Spirit of God is concerned in the very words of the prayers of his Children hath been made out already from Gal 4 6. Hose 2. 23. And they shall say Thou art my God Jer. 3. 19 Thou shalt call me my Father c Isa 12. 1. And in that day thou shal say O Lord I will praise thee though thou wast angry with me thine anger is turned away◠and thou comfortedst me This is not prescribing them a form but what the Spirit of God shall prompt them to speak to him we speak words which the holy ghost teacheth 1 Cor. 2 13. The third thing in the words is that the Prayers of believers by this Assistance is called the Intercession of the Spirit which should be carefully understood because its Christ who is our intercessor yet the Spirit of Christ given to all who are in him being the Spirit of Grace and supplications is so much interested in the Prayers of his People both as to matter and manner that its called his intercession albeit Payer be formally the act of the believer 2. Seing the Spirit of God is so deeply concerned in the Prayers of believers that their Prayers by his help is said to be the mind of the Spirit and the Prayer being dignified with the name of the Spirits intercession then it must follow that the believer is enabled in all the necessary parts of Prayer as God calleth him Object But many pretenders to the Spirit of Prayer do profane Prayer and utter such words as the Spirit of God will never espouse Ans That many pretend to the Spirit of Prayer who are Sensuall not having the Spirit who will deny we undertake no defence of such persons but regret it as no Small part of the worlds Sin and misery 2. But because there are such profaners of the holy Spirit it doth not follow that we may neglect despise that most necessary assistance seing God hath so clearly and fully promised the Spirit of Prayer to all his children and we commanded to pray in the Holy Ghost 3 Men who speak in Prayer before others should be warrantably assured that God requireth it of them for if God do not call to speak in Prayer they cannot safely expect his assistance therein all the Children of God are not called to speak in Prayer publickly their hearts may be enabled to conceive prayer in secret who could not do so in publick God not requiring it of them it were presumption to attempt that which God calleth them not unto 4 If any man use expressions in prayer contrary to the revealed will of God and the analogie of faith or such as are not agreeable to the nature of prayer or scurrilous impertinencies such as inevitably rendreth the Prayer contemptible such a man is so far from Praying by the Spirit of God that where it can be hindred he should not be suffered so to profane that holy duty 5 As God distributeth Spirituall gifts to his children according to the service he hath for them so they are dispensed according to the measure of the gift of Christ tho all the Children of God have some measure yet not all alike measure therefore some may abound more both in the gift and grace of prayer than others who are also sincere 6. Many have no expressions in Prayer but such as are Orthodox and pertinent to the nature of Prayer yet if they be but plain without the words of mans wisdom especially if they be spiritual savouring of the power of the Spirit of Grace carnal men are ready to call such Prayers flat mean and indecent for no other reason but that a
worship be often at Prayer though the Sabbath must not be your only praying day read much Scripture and what profitable Books ye can purchase not books of Controversie being unsuitable for a Sabbath of Holy soul rest but such Books as do most press the Power of Godliness and Heavenliness of mind helps to prepare you for an eternal rest and in a special manner be requested not to neglect Meditation ye have much time on Sabbaths besides what is spent in publick worship and as you have much time so have you much necessary Holy work and it will be your Advantage to fix on some Method for the seasonable managing of every Duty and among other duties take some portion of the time for Meditation by it self when you are alone to mind the great works of God specially the great love of God manifested in the work of Redemption particularly to Meditate on the Blessed Redeemer and his Resurrection from the Dead and whether your selves do partake of the Power of his Resurrection if you be risen with Christ from your Death in sin For we have the Lords day in Memory of his Resurrection therefore the Meditation of it's Benefits is a most proper Lords days work most sweet to such as can say he hath begotten us again into a Lively hope by the Resurrection of Jesus Christ from the Dead being Children of God and Children of the Resurrection It is profitable also every Lords day after puklick worship to Meditate what hath been the Voice of God to us that day in particular that there may be suitable returns in our Practice I shall add only one word to you who are Masters of Families that you make Conscience of calling your Children and Servants to an Account of what they Hear in publick and of their proficiency in knowledge of the Principles of Christianity I must now Contract what I would say further though your true Comfort and Peace be much desired that you may Rejoyce and work Righteousness finding all the Paths of Wisdom Pleasantness and Peace the Joy of the Lord is your strength and the peace of God shall keep your hearts and minds when men are loading you with Reproaches God will plead the Cause of your Reproach and give Joy that no Stranger shall intermeddle with And that ye may be enabled not only to Suffer but to take pleasure in Reproaches for Christs sake possessing your Souls in Patience and Rejoycing in hope of the glory of God Labour 1. To have your Calling and Election made sure blessing God for such a Command and that many poor sinners on Earth have been made to know their Interest in a Building of God eternal in the Heavens that God had wrought them for the self same thing and given unto them the Earnest of the Spirit see that ye be wrought and made meet for that Inheritance for as Christ prepareth the Mansions so he prepareth the Inhabitants this requireth Diligence and let it not be wanting If God in his mercie give you the earnest of this Inheritance then grieve not the Holy Spirit whereby ye are Sealed unto the day of Redemption Beware of all sinning against Light and Wounding your Conscience for the Spirit beareth witness with our Spirit that we are the Children of God that is with our Consciences therefore be most tender of your Consciences that they be not defiled and so Rendered incapable of witnessing for your Comfort Endeavour to so grow in Grace and Spiritualness of mind that you may understand what it is to Delight in God blessing him also for this that there is such a Command in the word of God that ever any sinner on Earth is allowed so great a Dignity and Comfort but since it is allowed and required seek by all means the Experience of it that what ever be your Lot in the World you may declare your Lines are fallen out in pleasant Places and ye have a goodly Heritage and in all your Trials or Distresses may go unto God with humble confidence as your exceding Joy great is the Wo of that man who is miserable in this Life and God a Terror to him also a Christian therefore should not cease his endeavours until every thought of God be a Pleasure knowing him to be his own God and Father in Christ this will make you think no way so Pleasant as going to God this will make frequent Praying no Burthen this will make continual Resorting unto God in some respect easy as constrained to it by Love this will raise you above your worldly Griefs and above the Censures or Revilings of men here you find a Retiring and hiding Place from the Tempests and Storms which overturn others do not ye then Depend upon Creatures for your Comfort let every man prove his own Work and then shall he have Rejoycing in himself alone and not in another do not so much Idolize men either good or bad as to have your Comforts Ebbing or Flowing as they Frown or Smill it being below a Christian indeed the Sourse of whose Comforts is he alone who saith I even I am he that Comforteth you who art thou that thou shouldest be afraid of a man that shall Die and of the son of man which shall be made as grass FINIS
meekness or not which is rather desirable than discernable in his Book The Author cometh more closs to his Work Page 3 and there placeth two sound Positions first in these words That it belongeth only to God to give Rules how he will be worshipped The 2d That the Holy Scriptures contain the Revelations of God's will concerning his Worship Ans I can desire no more of the Author but that the Superstructure be fitted to these Foundations they are so sure that God willing I shall stand by them to the end of this Discourse But if he who asserteth them be found going off or building Hay or Stuble upon them let him not take it ill if I help his memory as occasion offereth 3ly His Inference from these two viz. That from these two we may reasonably infer that it concerns us to keep as close as we can to those directions which God hath afforded us in his word without adding to omiting or altering any thing he hath there laid down for since God hath vouchafed us a certain direction for his worship in the holy Scriptures It 's to be supposed that all wayes of worship are displeasing to him that are not either expresly contained or warranted by Examples of holy men mentioned therein Ans This also is found provided alwayes that what is said of the examples of holy-men be duely cautioned for all the examples of holy-men mentioned in Scripture are not obligatory Some of them being â—ad even in the matters of God as Peter's dissembling for fear of the Jews here was a hurteful example of an holy man for Barnabas was carried away with this dissimulation Some of them affected Preheminency disputing who should be greatest these are no warrands for us to do the like seeing we are to follow them but as they were followers of Christ again some of their practices were by extraordinary gifts wherein they are above our Imitation Some of them were by special direction hic nunc for avoiding offence as Paul's circumcising Timothy such was his purifying of himself in the Temple according to the Ceremonial law these practices were not patterns for other holymen tho' contemporary with themselves nor do the practices of any men oblidge others without either some antecedent or concomitant evidence that it 's the revealed will of God such practices should be followed otherways men should be Idols to us making them Fathers of our Religion in which respect we are to call no man Father Page 3d. The Author distinguisheth worship into either inward or outward Ans The subject in hand requireth more distinctions of worship as into civil and Religious for many worshiped Christ on earth with civil worship only as a great Prophet and fame in the world intending no Divine Adoration next Ceremonial worship should have also been distinguished from Evangelical for by Levitical worship Sacrifices the observation of feasts divers washings were required which by the coming of Christ are abrogated these being carnal Ordinances and some better things provided for us our Saviour principally requiring such worship as is in Spirit and Truth not excluding external Adoration as it 's required Page 4. We have a Description of inward and outward Worship The inward Worship of God consists in the inward Homage and Subjection of our minds to him the outward consisteth of such acts and duties as serve to express this inward subjection of our Souls or that promote increase or contribute towards it Ans I pass the Description of the inward but the Description of the outward Worship is unsound and of dangerous consequence and had been easily helped if the Author had said it consisteth of such Acts and Duties as God hath appointed for his Worship but according to his Assertion there is an open Gap made for all the Humane Inventions that the fertile imagination of man can devise providing he but think they will serve to promote or contribute to inward Homage thus the Papists have brought in most of all their Idolatry and Superstitions and others may do the like if they but apprehend what they do may promote inward Worship Here my Author goeth off his Foundation that the Scriptures contain the Revelations of God's Will how He will be Worshipped and if I were of the Author's Judgment declared by this Description I would never have put Pen to Paper against the Inventions of Men in the Worship of God for it 's vain to open a wide Door for them and then forbid men to come in Page 4. We must remember that it 's in these outward Acts that we are more immediatly concerned as publick Worshippers Ans I do not take the Authors meaning to be so bad as his words in what is here asserted supposing the sense of his Words to be that men disputing of Worship they are more immediatly concerned in outward Worship than inward for certainly as acting Worship we are most concerned in the inward Adoration of the Soul as Christ hath taught that the Father seeketh such to worship as worship him in Spirit and Truth The last thing in the Introduction is the Distribution of Worship into its parts Praises Prayers Hearing Bodily Worship and Celebration of the Holy Sacrament of the Body and Blood of CHRIST Ans This Enumeration is not sufficient for why the Sacrament of Baptism is omitted no reason is given but the Author intending to Treat on no other Heads but such as he hath named I shall pass it though other substantial parts of Worship are also left out CHAP. I. Of Praises PAge 6. The Author doth forthwith fall upon the offering up of Praises to God by the use of Psalms and for its Authority quoteth 2 Chron. 29. 30. Hezekiah the King and the Princes commanded the Levites to sing praises to the Lord with the words of David and Asaph and they sang with gladness and Ephes 5. 19. and Col. 3. 16. Ans To all this we agree knowing it our duty to praise God by singing the Psalms of David But Page 7. Though the Scriptures recommend to us singing of Psalms yet in some cases they allow us to say them Ans 1. Who doubteth but we may Read or Say Psalms either in publick or privat But 2ly This saying Psalms is not to turn out singing of Psalms which is the ordinance of God I often read of singing but no where in Scripture of saying Psalms what induceth the Author to make so great a trouble to himself and his Reader I understand not only I know Papists have a way of Singing and muttering Psalms and Songs in their Worship But I find our Author resolved to prosecute this Saying instead of Singing for Page 8. 'T is certain the Word of God recommends to us Psalms and Hyms in prose c. and as to the Hebrew Psalms it's evident they are Poetical but the Poetry of them consists rather in the stile and manner of expression than in any certain measures or Verses And afterward we cannot find that
hinder them by Responses for the whole that is to be sung Publickly is the part of each worshiper and none of them should be interrupted by the answering of another but all to sing Joyntly with one accord There is no more in this Section that requireth answer The Author concludeth joyfully that their Praises are agreeable to holy Scriptures and yet just now he told us of no other warrand for some part of their Worship But our Church has thought sit to require if that be as good as Holy Scripture let the Reader judge for at this rate they may bring any thing to be Worship if they but think it fit SECT 3. PAge 18. We are desired to compare our practice in our Assemblies with our Bibles Ans What so great need of our Bibles for publick Worship seing if the Church think fit we me may Worship without Bible authority 2ly It 's at our Bibles we would be but the Author is driving us to that manner of Worship that we cannot find in our Bibles I leave it to any judicious un-byassed Reader if any Scripture Proof be for singing Prose singing by Responses or for the use of Instruments in the Gospel-Church What he saith Page 18. of our Directory to sing Psalms and Read Line by Line is that which we both practise and avow And 2ly To Sing so many Verses as publick Edification and opportunity require Page 18. The Author desires to observe that he doth not condemn the singing of Psalms in Metre as unlawful Ans If not unlawful Why then so many Arguments such as they are against it 2ly How can the Author say its not unlawful seing in the very next page he saith it appears purely of Humane Invention and the following page again the singing of Psalms in metre is not the Scripture way of using them And page 24 It's purely and immediatly the invention of men Is it so even as to acts of Worship and yet not unlawful Then it followeth according to our Author that some pure immediat Inventions of men are not unlawful in the Worship of God to what purpose should he emit a Book pretended against the inventions of men in the Worship of God and yet that which himself calleth purely and immediatly the invention of men is not unlawful by the Author 's own words Page 20. And I question whether all of them were ever yet sung through in one meeting place perhaps not in all the meetings of the Kingdom Ans Is this the Spirit of meekness we heard of a little ago if he would not have his Reader believe it why doth he write and publish it and if he would have the World to believe it then they shall believe that which is not Truth for I know Meeting-houses not far from him where the Book of Psalms is sung every Lords Day in order some portion of them I say every Lords Day from the beginning to the end of that Book tho some others use their liberty in singing such Psalms as are most agreeable to the Doctrine then Preached As to what he saith of the Dr. Manton's calling the Debate of singing Prose or Metre a vain Cavil It had been good for our Author he had been of the same mind I will take no further notice of this Page 21. The Author complaineth heavily of the Translation of Psalms into Metre saying We have a Command to Translate the Psalms but none to turn them into Metre and again in the same page he saith it seems to give Humane wit too great a liberty of treating the Word of God as men please Ans The Psalms are Translated into Metre because God gave them to his Church in metre sufficient hath been said of this already and I will not repeat 2ly What the Author saith of the danger of Translating into Metre doth militate against all Translations for often many words must of necessity be used for Translating so concise a Language as the Hebrew and yet no wrong done to the Text Let the Author also remember what himself hath said page 14. That if there be any mistake through humane frailty not contrary to Faith this ought to be no exception against the use of the Translation the same serveth also for Translating into metre they cannot cease to be the words of God because they are Translated into metre for the reasons already adduced 3ly The Author appeareth under some Grievance as to the Translation of Hebrew Psalms into metre some of them as he saith hardly doing justice to the sense of the Text. If he be concerned in any such Version of Psalms he would do well to endeavour a rectification for it hath been said by judicious persons of his own perswasion there is need for it 4ly And if the Author will lay aside prejudice and be so humble as to accept of Relief from his Grievance I would recommend unto him a Version of the Psalms into Metre practised by us exact to the Hebrew Text and so exact that the Author may spend time worse than peruse and compare it with the Hebrew wherein he shall not find varying from the Original nor unintelligible nauseating Expressions 5ly The Author is so disgusted with the Psalms in Metre that he saith Page 21. We ought to use them as Humane Composures only and not as Gods Word and so they are used by our people in our Assemblies not as any main substantial part of the Worship of God but rather as a voluntarie entertainment of Devotion and a refreshment to the people between the parts of the Service c. Ans This is odd confusion concerning Worship as ever I heard for by the Author's words singing praises to God in metre is Worship yet 't is not Worship I prove both from what he saith First he acknowledgeth it to be Worship but it 's not a main substantial part of Worship then its Worship but not main Worship was ever such lame Worship heard of before Yet 2ly It s not Worship but a voluntarie entertainment and refreshment that is it s a voluntar Service but not posted as commanded Worship 2ly Will the Author say that a necessary Translation of the Original into words intelligible by us and in metre according to the Original doth devest it from the dignity of being still the Word of God he may as well say our Bible is not the Word of God because it s not Hebrew and Greek but only English 3ly If the Author be satisfied that singing Psalms in metre is not Worship then why doth he obtrude it on God on any accompt for he saith page 22. That this singing in Metre is at present in use both with you and us why doth he not bring forth his strong reasons to convince the Church of England that they are all in Errour and himself only in the Right 4. Shall mens recreations and diversions he made stated worship to God and why should the poor people be imposed on for they take it for
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
what promise or foundation it has in Scripture I profess to you seriously that upon the strictest enquiry I could make I never could find any such promise made to all the children of God in the Old or New Testaments Ans The Author Prefaceth this part of the discourse with a promise to endeavour the representing of our way with all fairness and impartiality but in the very entry this is forgot for he giveth not the words of the assembly truly as they are set down by them therefore the Reader shall have them in the words of the Compilers Position 9. So many as can conceive prayer ought to make use of that gift of God albeit those who are rude and weak may begin at a set Form of prayer but so as they be not sluggish in stirring up in themselves according to their daily necessitie the Spirit of prayer which is given to all the children of God in some measure To which effect they ought to be the more fervent and frequent in secret prayer to God for enabling their hearts to conceive and their tongues to express convenient desires to God for their Family These are the express words of the directory let the reader compare the words of the Author with the words of the Direction and he will find them very unfairly represented for they Say men ought to pray for enabling of their hearts to conceive and their tongues to express convenient desires to God but the Author representeth them Saying this is the position of the Directory that the spirit of prayer is given to all the Children of God in some measure for enabling their hearts to conceive and their tongues to express there is Vast Difference between praying that enabling may be given and that it is already given Yet I shall freely espouse all that the Reverend Assembly hath Said and hope to make it appear by plaine Scripture that the Spirit of God is concerned in the matter manner and the words of believers Prayers also for the proof thereof consider Gal. 4. 6. And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father By which Scripture these three things are evident 1. That the Spirit of prayer is given to the Children of God 2. that the same is given to all the Children of God 3. That the Spirit of God is concerned in their words of prayer For the first the Children of God being called sons the Spirit of Christ the eternall Son of God is Sent forth into their hearts whereby they cry Abba Father this crying Abba Father is prayer which none can deny and is bestowed upon the adopted Sons or Children of God For the second that all the Children of God receive this Spirit of prayer is also manifest seing this assistance of the Spirit is given because they are Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore to all the Children every child of God being in a state of adoption this help is appropriated unto him as resulting necessarly from his adopted State tho the measure of his assistance be according to the gift of Christ yet the meanest of them are not deprived thereof all of them having the spirit of adoption which is confirmed by Rom 8. 15 But ye have received the spirit of adoption whereby we cry Abba Father So then all of the Children of God have the Spirit of Adoption and this Spirit of Adoption enclineth and enableth all who have it to cry unto God For the 3d. That this Same assistance of the Spirit is concerned in the words of their Prayers I prove from the same Scripture because it 's by the help of the Spirit they cry Abba father here are words in Prayer prompted by the Spirit of God and if any should say that these words are but few I answer they are Sufficient to evince that the Spirit of God is concerned in the very words his Children shal speak to him in Prayer and So our most Judicious Commentators expound these words that the Spirit of God concerneth himself with the very words of believers Prayers Here then the Reader may see all that is asserted by the Assembly evident by plaine Scripture and moreover a great encouragement for all the Children of God to expect assistance to the very words of their Prayers when God calleth them to speak in Prayer and all this without dependence on the Words of a Form And let the Reader observe that our Author appeareth of the same mind by what he asserteth Page 5 4. In these words there may be some men tho not very many able to express themselves Significantly and Decently ex tempore and there are some occasions that require it even in publick on these occasions when a man hath not time allowed him to reduce his desires into form before he offers them he may depend on the assistance of God's Spirit From which words I infer that then there must needs be some promise of the assistance of Gods Spirit for Prayer in publick without a form for no man can warrantably depend for that which is not promissed by God but we may hopefully depend on the assistance of Gods Spirit for Praying in publick without a form Therefore the assistance of Gods Spirit for praying publickly without a form is promised Object If the Author or any other Say that this dependance for the assistance of the Spirit in publick prayer without a form is but allowed at Some extraordinary times Ans We are at no time warranted to depend for that which is not promised for we cannot depend in faith where there is no promise and yet the Author saith we may depend for it take notice of Deut. 15. 6. The Lord thy God blesseth thee as he promised thee It s by promise we have a Saviour and with him all Spiritual blessings Acts. 13 23. Of this mans seed hath God according to his promise raised unto Israel a Saviour Jesus there is no hope but by the Covenants of promise Ephes 2 12. So David found in his heart to Pray for the establishment of his house because God had revealed and promised it 2 Sam. 7 27 28. Hereby also we may See where the presumption he mentioneth is to be placed for the mantainers of this Scripturall Doctrine have faithfully performed their duty in making it known to the world neither is the assistance of Prayer by an extrordinary gift but common to all the Children of God as hath been evinced and for further Confirmation of the Same assertion Condsider Rom. 8. 26. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered Vers 27. And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints accoding to the Will of God In which Scripture these 4 things are clear 1. That the best
taken that is so as others might understand what they spoke by their extraordinary Gifts its evident then they followed no set form of words either in singing or praising for they spoke in an unknown Tongue by immediat Inspiration The Author then hath no help for Forms from this Scripture neither is there occasion for contrary Interpretations neither the singing nor praying here being by forms Page 50. We find the most spiritual persons addressing themselves to God in forms our Saviour himself on the Cross when in his agonie he repeated these words Psal 22. c. Ans 1. Here is the most flourishing but yet the worst argument for Forms that the Author hitherto hath brought to the field because Forms of Prayer are for the use of these who need forms but its indignity done to the Son of God to put his Name in the Role of Creatures standing in need of a Form 2. Christ using the words of that Psalm was because they were a Prediction of himself spoken by David in the person of Christ saying also in the same Psalm they pierced my Hands and my Feet 3. If it should be said that Christ used the words of that Psalm not for any need of a Form to himself but to teach others to make use of Forms I answer This cannot be because our Saviour would not teach any other man to use these words in a Form which did properly and only belong to himself for no man was to use these words as they there predicted but he who did bear upon him the wrath of the Almighty for the sins of the Elect. 4. There is great difference between Predictions what Christ would speak on Earth and setting forms directing him how or what to speak the Scriptures concerning Christ behoved to be fulfilled by him but not as forms Page 51. He quoteth Rom. 8. 26. which he toucheth but sparingly and no wonder for it s too hot to touch close being a special friend to that he calleth extemporarie prayers yet some liberal gleanings fall from his hands when he is in view of that Scripture 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 on pour them forth as they present themselves to our mind Ans here is another full Concession that Prayers dictated by the Spirit may be poured forth even as they are presented to our mind without a form if the Author will but allow me to glean in his own field I am sure to get a sheaf made to stand upright when his own sheaves are bowing Page 52. After the Author hath said its certain that God did furnish some with words for extemporary prayer he appears afraid that it s too big an handfull for the gleaner therefore addeth But then its manifest that this was an extraordinary gift of God and a part of prophesie and we may not Depend on the holy Ghost for this gift Ans It is made to appear already that the Spirit of Prayer is given in some measure to all the Children of God and that therefore they have it without any extraordinary Gift 2ly By the Authors own words in the next foregoing page upon Rom. 8. 26. It s acknowledged they have it without an extrordinary gift because the help of the Spirit mentioned in that text belongeth to all believers whither endowed with extrordinary gifts or not when he saith they may pour out the words as presented to their mind by the Spirit Page 52. Davids Psalms were first reduced into form Ans All that can be said is that these inspired Psalms were put into the hands of chief musicians and all that our Author saith that David first penn'd and then delivered them what then Could they be delivered for publick use before they were penned And that which he saith of 1 Cor. 14. 26. Is no better And its probable the prophets 1 Cor. 14 26. Did the same for they are supposed every one to have a Psalm a Doctrine c. Ans To call these extraordinary inspired Psalms Doctrines c. Forms is without all shew of Reason 2ly The Apostle found these Psalms Doctrines c. very unready as being yet in an unknown tongue and not fitted to the peoples understanding so that the Author can get nothing gathered here for forms but he is to be excused for the field is bare and can Spare nothing to him Page 53. But further that place Eccl 5 1. Seems to me to afford a strong argument against such Prayers When thou goest to the house of God be not rash with thy mouth and let not thy heart be hasty to utter anything before God c. Ans 1. And yet a strong argument against Such Prayers as he hath said are acceptable to God Should not the Author stand in awe to write against what is acceptable to God 2. As for rashness in speaking before God we are all concerned obediently to advert unto this Direction and let the reader observe that a form in Prayer may be observed as to words when there is neither reverence to God nor Understanding of what men speak and so all they speak be found rash on the speakers part so also men may be guilty of the same rashness when they pray without a form if they set not before their eyes the rules God hath given to direct us in Prayer and depend not on the promised help of the Spirit of grace and Supplications But. Page 54. I appeal to you whether it would not be looked on as rashness for an ordinary person to speak to a prince or Solemn assembly concerning a matter of great moment in words unpremeditated and unformed c. Ans This again is another argument against all extemporary Prayer it wearieth me to write so often the Author's inconsistancies for if this argument speak any thing it s against all conceived Prayer that every man Since the creation of the world Sinned whoever spake to God without a premeditated form Godly Nehemiah and many others are now condemned he when delivering the cup to the King being sore afraid prayed forthwith unto the Lord without time for premeditation yet the church of God had publick benefite by this Prayer tho he was sore afraid of the King yet he could be free with his God as knowing his necessitie could admit of no delay being constrained to answer the King immediatly and yet would not answer before he sent up his desire to God if we were all better acquainted with frequent Praying making our requests known to God in every thing we would not have so much noise of the words of Forms In the same Page we have his ample Concession But in asmuch as God has not expresly forbidden all extemporary prayers I would not be understood by this to condemn all such as unlawfull there may be some men tho' not very many able to express themselves significantly
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
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
when God giveth opportunity 2ly This opportune season for publick edification we are willing to attend but then prefixed times especially long before celebration may prove no opportunity many things may and often do emerge making it not convenient for the publick good to observe these prefixed times and that Ministers and other Church Governours should determine the time as the edification of each Congregation requireth is convenient and necessary But Ibid. saith the Author By which rule the Lords Supper is excluded from being any ordinary constant part of Gods service Ans The Author cannot prove that this celebration ought to be a constant part of Gods service the many Scriptures I have already quoted testifie the contrary I perceive the Author preferreth the Popish way of constant consecration every Lords Day to his own way and ours for he saith Page 160. And truly in this point you seem more unexcusable than the Papists themselves for the Papists order the Elements to be consecrated every Lords Day and distributed to those that desire it but your Teachers neither offer it to the people nor invite them to it nay so far are they from it that they do not so much as afford an opportunity to those that desire to be constant receivers And he hath said already Page 159. That they themselves are too far short of the primitive practice and institution but the Popish Priests follow it in consecrating every Lords Day Ans As for the Authors preferring the manner of Popish Priests to our way is no surprisal to us seing he was pleased to yield them ample room in the Communion of the Catholick Church when he thrust us out at one blow 2ly He saith the popish Priests distribute the Elements in the plural number to those that desire it If it be so it s a new thing we heard not of that they distribute the Cup to those that desire it for they say plainly tho Christ distributed the Cup yet they see it not fit However we must be worse than Papists do what they will yea worse than the most degenerated or barbarous people that ever called themselves Christians This is the Authors spirit of meekness that he said would give no just offence Page 161. They rarely press their people to communicat Ans We do press them to communicat but much more to examine themselves that they may be prepared for it Ibid They have few Sermons or Discourses to that purpose Ans This is a matter of Fact also and hard to answer without irritation I love not to be using words of evil manners only I cannot but say it 's not a truth as many hundreds of witnesses can Testifie Ibid No body can certainly tell what frequently many often or convenient signifie And therefore where only these words are used in a Rule it 's little better than to have no Rule at all as appears in this very case Ans The Scripture useth these words as often and is this little betten then no Rule at all This must be dangerous treating of the word of God 2. These same words as often tho' they be few yet are much better than no Rule at all and have been very useful to the whole Church of God and encouraged many Souls to endeavour frequency of receiving because the word of God mentioneth often tho' no not how often Ibid. I appeal to you whether it is not yet reckoned a great thing among many of you if once in a year or two a Communion be celebrated in one of your meetings nay among some of you it 's often ommited for several years together and in some places for ten or more Ans This is also matter of Fact and a great mistake for we account it no great thing to have it every year and some of us have it oftner and some of our Communion have it much oftner than once or twice a year as God giveth them opportunity and all of us would be glad of conveniency for having it more frequently But let the Reader understand that we judge it not warrantable to admit persons to the Lords Table because they have in their memory and can say over the belief the Lords prayer and Ten Commandments which a Child or an Athiest may have in readiness to repeat But Stewards of the Mysteries of God who must not cast Pearls before Swine tho' they judge not of mens hearts leaving that to God whose Prerogative it is yet must have some satisfying account of a competent measure of knowledge in partakers and must take care to know they are able to discern the Lords Body as likewise that they have some knowledge of the Covenant of Grace the Sacrament being a Seal thereof and besides their knowledge which this is but a taste of lest Ministers be partakers of other mens sins by profaning the Holy Sacrament they must also take care that such be not admitted whose practice doth contradict their profession of Christianity As also sometimes Ministers must take time to support the weak dejected by their own fears and doubts and to encourage them as occasion serveth to approach the Lords Table so also to have any Animosities or contentions composed and healed that may be found amongst the people before they receive And if at any time so extraordinary a thing fall out that some Congregations be deprived of that Sacrament many years as this is altogether extaordinary so there will be found some extraordinary reason for it but I know not of one instance in the North of Ireland where any Congregation of our Communion wanted that Ordinance for Ten years I love not confident unwarrantable assertions but I say if any such thing be it will be found that these Congregations have either wanted Ministers of our Communion or somewhat altogether extraordinary is the cause and no Church or Society should be judged by extraordinaries Page 162. A man may live comfortably amongst you to the Age of 30. or 40. Years and never receive and I could not compute that one in ten going to your meetings ever receive through the whole course of their lives Ans Blessed be God we can make it appear that not one of ten come to Age of our Communion but have received already with us which our Examination Rules can instruct and hundreds of witnesses testifie 2ly No man of our Communion come to the Age of 30. or 40. Years but is particularly noticed if he do not receive but where Scandalous Immoralities are found if he were 50. or 60. Years of Age such will not be admitted with us heartily wishing our Neighbours to take the like care To the Dissenting Ministers of Derry PAge 170 But as to you my brethren that disown my Communion and authority I have reason to fear that what I shall offer to you may receive some prejudices from my station and Character yet reason is reason from whomsoever it proceeds and I only desire that you would weigh seriously what I have
good and wise men declare it to be the safest and best or that you have long professed it but see with your own eyes give it heart and time when no mortal eye can be witness as you have a value for these immortal substances that are yet breathing in your bodies for the retaining whereof you have no price to give and for the annihilation whereof you have no price to give but must endure an eternity whether we will or not what can we think of but is a very trifle when this eternity and what concerneth it is considered The necessity therefore of establishment in that religion which the eternal God hath appointed as the way to lead us to a blessed Eternity is great if we consider First the innat Atheism of our depraved natures whereby there is not only a privation of that primaeve knowledge God honoured man with but many perverse and erroneous apprehensions of God of happiness in him and the way to it Atheistical doubts concerning God Christ Heaven and Eternity These seeds of Atheism not only lurk undiscerned by many but often make horrid eruptions shaking yea overturning all the religion some have professed for many years because they have made it no part of their religion to be fixed in it then they are ready to cry out is there a God is there a Christ is there an Eternity can there be a Resurrection is there a Heaven or Hell Yet some are tormented with the fears of that the very being whereof they doubt orhers again forsaken of God speak blasphemously of the God of Heaven avow Atheism and tempt others to it while people are not established and their house never built on the rock they are obnoxious ro the worst of these Wo's nor hath religion power upon their Souls not knowing whether it be true or false many living as unconcerned with the religion they profess as if they had none being uncertain but all may prove otherwayes in the end and this uncertainty is an argument in reserve that the Devil improveth against seriousnes in religion labour therefore to have your feet fix'd on the rock that cannot sink under you that so your goings may be established knowing in whom ye have believed And that you may be established believe the Scriptures to be the very word of God the Scripture of Truth that cannot be broken trust fully the testimony and Veracity of God for if you fluctuate and waver in this every wind of temptation will be ready to shâ—ke you at the very Root and build what you will all will be overturned if this foundation be not firmly laid that all Scripture is by Divine inspiration And because I had known many poor Souls oppressed with temptations to doubt of all that is wâ—itten their hope and comfort burn'd up and almost consumed with such fiery darts before they would utter them to any and some such at this day fainting under such suggestions as they are ashamed to make known to their dearest Friends for the establishment and help of such to believe the Scripture of Truth First observe what you have by nature of the Image of God yet remaining what awfull indelible impressions you have of a God over you which you cannot shake fully off it 's written on your heart that there is a God that he is infinitely great and Omnipotent that he is just Holy wise and good now that which you yet find written on your heart you find the same in the written word of God whether would you go What can you betake your selves to but to the Testimony of God written both in your hearts and in the word of God revealed to us If you should reject the Scriptures you reject also the witness of God in your Souls this meditation God hath made very conducive for quieting and fixing some Souls Consider also that what the word of God publisheth of the depravation of our nature you find even as it 's written natural enmity against God which inclineth us if we could to hide our selves from him as Adam to say depart from us for we desire not the knowledge of thy ways we are informed by the word of God that the heart is deceitful above all things that every imagination of the thoughts of our heart are only evil continually that we rebell and are disobedient to God that we are slow of heart to believe and bent to backsliding c. All these things and many moe we find by nature and wofull experience What is predicted and promised in the word of God concerning the salvation of sinners by a Redeemer his death Resurrection conquest and Kingdom c. Are exactly found as the written word of God hath revealed them what God hath promised of pouring out his Spirit in the latter days is found as it 's written the power of God still appearing in converting sinners making many new creatures and all things new with them making them love what they hated and hate what they loved making a warfare against sin daily where sin was committed with greediness c. This Sanctifying grace of the Spirit is a continued witness multitudes of miracles both under Old and New Testaments were wrought for confirmation of Gods Holy Word and promise which without violence to our very reason cannot be denied either to be wrought or the finger of God being wrought these are blessed helps which our merciful God hath provided for confirming unstable Souls and to secure us that the Scriptures are the word of God our maker and judge and above all to depend on the Spirit of Christ which leadeth into all Truth When God in his mercy hath determined and fixed your judgements that the Scriptures are Gods word and Truth so as you can with confidence adventure Soul and Eternity according to the doctrine there delivered then make choise of the Truth receive it in love and gratitude blessing God for so great a benefit that many millions of Souls are deprived of be diligent in reading of it labouring and praying to understand it make Gods Testimonies the men of your counsel let it dwell richly in you seek the law of God written in your hearts sell not the Truth at any rate be not ashamed of any of his words lest he be ashamed of you let no flatteries or threats of men make you wander from the commandments of your God Search out especially for the great Salvation recorded in the word of God and published by a Gospel Ministry search until you find the sent Saviour of the world accept of him subject and devout your selves to him joyn and give your own selves to the Lord do this personally distinctly and deliberatly and leave it no longer as a duty you hope will be done but while it 's called to day allow it heart and time as the most enriching work you ever were or shall be about under the Sun blessing God that he allows and requires to subscribe our selves the Lords and to
take hold of his Covenant and when you are about it beg that he will accept of you graciously for if you be sincere in that work you cannot but Admire and Adore the riches of that love aecepting such worms into so glorious a Bond and Union such a Bond as will keep you when you cannot keep your selves a Bond as oblidgeth us to be the Lords and not our own how strengthning and comfortable is it when a man can say I am thine Lord save me my soul hath said unto the Lord thou art my Lord. when the Author and finisher of Faith hath graciously given you to believe then you may humbly beseech God to give his Seal to so great a Transaction in whom also after that ye believed ye were Sealed with the Holy Spirit of Promise ye may warrantably beg of God that he would give of his spirit whereby ye may know the things that are freely given to you of God and thereby know ye are of these whom God hath set a part for himself that the Lord himself in what manner he pleaseth would say unto your soul that he is your salvation The Lord having not only in mercy established your judgments but given you good hope through grace then you are to hold fast what ye have received and be as a fountain sealed not losing what ye have wrought or God hath wrought for you but improving it for the glory of the giver and your own stability not hearkning to suggestions and temptations that have a tendency to raze the foundation already well laid as if it were to lay again whereby some are rendered miserable in their religion being as a City without walls and their hearts as the high way that any destroyer hath access to we are to leave the principles of the doctrine of Christ fix'd and unmoveable not to return on them as still disputable by every new temptation but to bolt all such temptations out of doors on the first view as sent to obstruct our progress and going on to perfection as we are commanded 2ly As for practice remember the words of our blessed Redeemer Whosoever heareth these sayings of mine and doth them I will liken him to a wise man who built his house upon a Rock without a Godly practice our most splendd Buildings are but on the Sand which causeth inevitable ruine at last we are to Glorifie our heavenly Father by bearing much fruit all we have from God must return to the glory of the Giver for all things are for himself You have God to walk before as still under his Eye and willing he see all you do content he search you though you know the Heavens are not clean in his sight and far less polluted clay yet satisfied he know your heart toward him that he hath made you hate what he hateth and love to do these thing that are pleasing in his sight you are Commanded also to walk with him as near unto him yea to walk in him and so to be Supplied for walking before him and with him O the happiness and dignity to be found in this walk if a Prince would permite you to walk with him but half an hour how would you be surprised with Joy what hope would it raise of future Favour how ready would you be to Publish it but this walk wherein I cannot so much as mention a Comparison ye may have for ordinary which cannot but be the Wonder of all who attain it Will God in very deed dwell with men on the Earth But few admire it because few attain it By your Practice and Holy Conversation you must Glorifie him before men let your light shine that others seeing your good works may Glorifie your Father which is in Heaven and yet take care you do not your works to be seen of men for vain glory to your selves Happy is the man who formeth his Conversation for Convincing and Edifying of others and yet willing himself never to be seen or notticed this is the man formed for God to shew forth his Praise yea blessed is the man who doth or ever did any thing inteerly for Gods glory it is worth the labours of our whole lifetime to have the Comfort of it when we must go the way of all the Earth and miserable is the man who breathing out his Soul into another World amongst other Imbodied Souls hath this to go with here is a Soul that never did good but hurt to other Souls helped none to Heaven but many to Hell Let these few things be your care in all commpany to do no hurt to receive no hurt to do good and receive what good ye can learn of others Walk within your House with a Perfect heart give good Example to your Families that neither Child nor Servant may die or remove from you without some help to their Souls that all of them may have it to say your Company was their Blessing Command your Houshold to seek and serve the Lord let them all have the Benefite and Example of Familie-worship shewing forth the Loving kindness of the Lord in the morning and his Faithfulness every night see that Pride hinder none of you to Pray in your Families as thinking ye are not so Gifted as others though your Talents be few yet by improving they grow Let none of your Families be as the Families of Heathens who call not on God be not Instruments of hardning your Children or Servants against Familie-worship when ye are gone be not Snares to their Souls by giving them occasion to say they never saw family Prayer practised nor the word of God read nor his Praises Sung See that secret Prayer be not neglected by any older or younger who are capable in the Family the neglect whereof of it self will prove a person to be ungodly for every Godly one will pray and every Child of God hath an inclination and some measure of help to Pray by the Promised spirit of Grace and Supplications if you have not a Disposition to Pray you have not the Spirit of Adoption Remember the Sabbath be kept Holy in your Families waste not that Holy time in idleness come and bring all you can with you to Worship God in the publick Assemblie Find not your own pleasures nor speak your own words on the Lords day it is a great Discovery of a Conscientious Christian who though tempted by others yet dars not profane the Sabbath by worldly Discourse weary not of Sabbaths but account them a delight and a merciful gift of God for the good of our Souls it hath been the Comfort of growing Christians to think on the Sabbaths drawing near knowing they might then warrnatably lay aside all Earthly cares and thoughts and so inteerly Converse with their God some of you have your daily bread to labour for through the week whereby ye are sometimes scanted for time to your Souls therefore loss none of your Holy time but when you are not at publick
persons in the place both Citizens and Strangers who were acquainted with calling on God long before they came into this distress these prayed without ceasing and the hearer of Prayer did graciously so far condescend unto some of them that during the whole Siege and in greatest extremities were comforted by the hope of deliverance in Gods due time and some of them being Ministers of what perswasion I shall not so much as name that all may joyn together in due praises not unto us O Lord not unto us but unto thy Name give glory for thy mercy and for thy truths sake for when humane strength was gone then did the God of mercy appear and his own Arm brought Salvation sending food to the fainting remnant thorow the Fire of their Enemies on every side they gnashing their Teeth and melting away and thus by Divine Power and Mercy the place of Deaths was made a beginning of Reviving and Life to the whole Nation Who at this day out of their graves have it to say they came out of their graves as the remnant of Derry when this people were as if their bones had been scattered at the graves mouth who could have answered that question but God can these dry bones live who but he alone could put flesh sinews and skin upon them and breath Life into the dead making them to stand up as an Army so terrible that their besiegers were frighted from their Walls hastning far away when nothing pursued them but the Terrour of God Shall he remember us in our low estate and we forget him shall he to whom it 's a humbling of himself to behold the things that are in Heaven and earth look down and send from above drawing us out of these depths and we not so much as look up to the hand doing it Hath God appointed Salvation for Walls and Bulwarks when there was no strength to defend our walls of Stone and Clay shall it be said of this City thou hast forgotten the God of thy Salvation and hast not been mindful of the Rock of thy strength Hath God frustrated and rejected the confident expectations of our enemies hath he given them wine of astonishment to drink and taken the cup of trembling out of our hand hath he amuzed and confounded them with his works of wonder for Derry insomuch that some of the besiegers being surprized that the gates were not opened unto them and afterward finding that the flower of their Army fell before these walls said God doth fight for Derry but blasphemously added God was not just in so doing this I can instruct by some of deserved reputation to whom it was spoken and yet alive Oh! that men would Praise the Lord for his Goodness and for his Wonderfull Works and not be as these who Sung his Praise but soon forgot his Works For Preventing of this Forgeting Chrysost on Math Homil. 25. Saith that great Mercies and Deliverances should not only be Carefully committed to the Memory but actual Praises Rendered to God for them every day and the same Author on Tit. Hom. 1. If Saith he we receive a Benefit from a Friend or if we but know he hath spoken a Seasonable Word for us with what Warmth of Love do we Remember him How much greater love should we have to God who hath delivered us from the greatest dangers It is great Mercy to be helped of God to understand the Depth of our Mercies for some are Preserved who were not ready to Die if by the Furnace we have been in our Dross be not Purged away and we become not a Refined People meet for the Master's Use we have reason yet to fear a Furnace more hot where God in his Justice may Melt and leave us Let us therefore fear him and his Goodness let us Live to him who made us Live in the Jaws of Death let us take Pleasure to speak of his Mighty Acts and testifie our Gratitude by an Holy Just and Exemplary Conversation provocking one another unto Love and good Works walking by the same Rule minding the same Thing as men of one heart and one way Our Gracious God hath not only Delivered but put severals of you in Places of greatest Trust and Honour in this City and as by the Grace of God ye have happily begun so go on in the strength of the Lord God by your Authority and Example to promove the Power of Godliness and the publick Good of the City Ministring Justice to all of all Perswasions Impartially which I know to be your Principle and to maintain by all Laudable Means Peace Love and Concord in the Place that so all the Inhabitants may find you a Blessing from God and that the whole City now raised from it's Ruines and Desolations may Flourish in all Godliness Righteousness and Felicity is the Prayer of Much Honoured Your Servant in the Gospel ROB. CRAGHEAD London derry April 18 1694. The BOOK now under Consideration Is Intituled A DISCOURSE Concerning the Inventions of Men in the VVorship of GOD But after Perusal appeareth A Discourse for the Inventions of Men in the Worship of GOD. THE whole Scope being a Tenacious Defence of such Inventions and Commandments of Men in the Worship of God as he hath no where prescribed in his Word nor are warrantable by the general Rules of Scripture and such Acts of Worship maintained as are forbidden by the Word of God and these only accused as guilty whose conscientious abstaining from such Inventions hath occasioned their sufferings for many years By this Araignment the Author hath cast himself into some Labyrinths out of which the Egress may not be so easie as the Ingress nor so pleasing to his Friends as if he had imployed his Pen some other way since by his Discourse Dissenters are necessarily engaged to discover the firm Foundation of their Principles and practice in the Worship of God and the infirmness of all the Author's Arguments said against them Whereby some by a more explicite knowledge may be fully fixed and determined to the Communion whereof they are now Members INTRODUCTION THE Author beginneth his work with a Scripture so awful and apposite that it would have been a singular help to his memory if the same had been written on top of every Page before his Book had been filled up the words are Mark 7. 7. In vain do they worship me Teaching for Doctrines the Commandments of men this obligeth every man who hath a concern for his Soul to examine the Worship he offers to God whether it be such as God hath instituted c. Ans All this is good and necessary wanting nothing but due observation for all of us should testifie the veneration we owe to so important warning from the Mouth of Christ. Let us come then to a fair Tryal who are most guilty of teaching for Doctrines the Commandments of men and what he offereth according to reason shall be admitted whether it breath a Spirit of
distinctly what is maintained by the Author and what is denyed by Dissenters but he abruptly ingageth in Probations before his Reader can know what it is that must be proved whereby its impossible for him rationally or convincingly to place a Censure as for instance in this same Chapter he beginneth off hand with his Proofs of Bodily Worship which Dissenters deny not and so goeth on imposing on his Reader as if we were all stated Enemies to Bodily Adoration which is an injust Imputation 2ly The Authors stating of Bodily Worship as bodily without internal Adoration as one of the distinct grand parts of Worship by its self is not safe because Bodily Worship separated from internal adoration can be no acceptable Worship to God which is the rather to be adverted because in the following Discourse it will appear that the Author will have it Worship yea accepted Worship where not only there was a privation and want of inward homage but a fixt hatred of the Object externally worshiped Before I proceed to examine the Authors Arguments it will not be amiss to take notice of his Concession on this Head Page 133. saying But that in whatsoever place or whatever time in whatsoever posture we offer up our Spirits and hearts to God we are accepted of him This must be whether we pray sitting lying standing or kneeling c. This breaketh the bones of all his arguments seing praying with grace in the heart will be acceptable to God in any posture All the Author hath on this first Section until Page 106. are probations for bodily worship or external Adoration and the Scriptures quoted we accept without dispute knowing we should glorifie God in body and Spirit according to his command But here he beginneth a retreat from his concession as too ample and to say truth it was too large being so ill cautioned his words now are It being a contempt of God and contrary to his Commands to pray to him for instance without some posture of adoration when we can do it Ans This is an unwarrantable censure besides it 's being contradictory to his Concession for Elijah so far as we can understand by his circumstances might have choosed another posture when he sat and spake to God 1 Kings 19. 6. whom we cannot charge with contempt of God being a Prophet so zealous for his glory When our Saviour gave the miracle of feeding so many thousands with a few loaves Matth. 14. 19. he commanded the people to sit down on the grass and looking up to Heaven he blessed and brake c. Here was sitting at most Divine and Solemn worship and yet no contempt on the peoples part for they were Commanded to sit down Godly men who are acquainted with continual resorting into God and making their requests known to him in every thing praying alwayes may often in a day yea possibly in one hour direct their prayers unto God The Artificer in his Shop the Merchant in a publick Exchange the Souldier at his Post may find it necessary to send from their hearts many ejaculatory prayers in the posture they are in without contempt of God tho' they could alter their posture knowing they might have moe than one of these short usual prayers before they could get the posture of their bodies altered and fitted for external adoration so that the Author should have better cautioned his censures Page 107. 108. Are only proofs that bodily worship is due and therefore no answer necessary seing we are as much for it as the Author in the season God requireth it but in this last Page he giveth instance of bodily worship from devils our Saviour looked on this bodily worship to be so indispensably his due that he accepted of it from the very Devils Mark 3. 11. And unclean spirits when they saw him fell down before him and cried thou art the son of God Ans The Author is proving the duty of bodily worship and how Devils who are spirits can perform bodily worship I know not seing they have no bodies but what they assume or possess It 's certainly the duty of Angels good and bad to Adore the Son of God but an example from their manner of worship to bodily worship is not rational when we seek examples of that which is to be performed bodily we must seek it from such as have bodies and Devils possessing bodies are but miserable examples and to say the worship of Devils was accepted by Christ is a piece of new Divinity for accepting a performance imports approbation approbation of an Act imports it's conformity to the Rule God hath prescribed how then any actions of Devils can be accepted approved and conformed to the rule given by God whatever that rule was let the Author make out Christ came to destroy their works this should the rather be observed because of what the Author sayeth Page 110th But bending or bowing of the body is that which is properly in Scripture called worship as signifying immediatly and naturally the bending and submission of our Souls and nothing else How the external worshiping of Devils will naturally signifie the submission of the minds in Devils who hate Christ and his Dominion let the Author see to it I shall have occasion for farther Reflection on this hereafter and so pass it now and that our Saviour accepted their service is against the Text for he rejected it not liking such preachers withal it 's most probable these Devils designed a publick affront to our Saviour in giving him a testimony as his friends that so Christs malicious enemies might have their blasphemy fortified that he did cast out Devils by the prince of Devils as followeth in the same Chap. verse 22. by the prince c. Page 110. If we look into the Scriptures we shall not find praying praising c. Termed worship they are indeed duties which we ought to perform to the honour of God but not immediat direct Acts of worship properly so called and in a few lines after praises immediatly signifie the sense we have of Gods Excellencies Ans Why then did the Author in his distribution of worship into its parts set down praises in the front as the primary worship if it be not a direct Act of worship 2ly Praise is more then a sense of Gods Excellencies having Emanant Acts towards God the object and is not only a Religious impression 3ly With the Author 's good leave the Scriptures speak very properly and there we find praising and glorifying God allowed the name of worship Psal 86. 9. All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy Name Praise is the most direct and immediate glorifying of God and the most proper Act of Adoration Psal 66. 4. All the Earth shall worship thee and shall sing unto thee they shall sing to thy Name Ibid. But bending or bowing the body is that which is properly in Scripture called worship See this