hearts now he findeth other reasons are imaginable and why should he not be charitable to such as find not conveniency for so frequent receiving as others For his calling Ministers under the Gospel Priests is unsavory and unwarrantable seing the antient Priest-hood is taken down by the coming of Christ and the Sacrifices we have now to offer are only Spiritual so that Church-Officers under the New Testament are no otherwise Priests than all true Believers who are made Kings and Priests to God I think less of Papists retaining that name because they profanely make a sacrifice of Christ in the Mass Page 157. That every Parishoner shall communicat at least 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 these words last recited were asserted and maintained by any of our Dissenting Ministers I must freely speak my thoughts that he deserved Deposition from the Ministry as unfit to have the charge of Souls who would rule them with such rigor as to excommunicate them purely for their weakness Let the Reader take notice of Ezek. 34. 4. The diseased have ye not strengthned neither have ye healed that which was sick neither have ye bound up that which was broken neither have ye brought again that which was driven away neither have â—e sought that which was lost but with force and with cruelty have ye ruled them And verse 10. Thus saith the Lord God behold I am against the shepherds and I will require my flock at their hands and cause them to cease from feeding the flock c. The Authors designation of a person deserving excommunication cannot but surprise any thinking Reader who hath any sensâ— of Religion for First He saith such as cannot fit themselves 2. They must in their own opinion be out of a state of Grace and therefore deserve excommunication For the first such as cannot if he had said such as will not fit themselves deserve censure would have been suitable to the care of a faithful and compassionat Pastor but to punish because they cannot is merciless for albeit they cannot fit themselves for receiving yet they may be diligent in the use of means and longing for fitness and for a time remain under fears and doubts so that they dare not receive least they eat and drink damnation to themselves they are not able as yet to eat in Faith and they find by the Word of God that whatsoever is not of Faith is sin and that every man should be perswaded in his own mind Should such persons be excommunicated who are so far from contempt of that holy Sacrament that all their fear is lest they profane it by receiving unprepared God requireth the man to take time to examine himself before he eat of that Bread which he must attend waiting for some competent preparation it grieveth him that he is not in due readiness to obey Christs gracious command Do this in remembrance of me laboureth for it resolveth that so soon as ever he can eat in Faith he will embrace the first opportunity of receiving only at present he cannot shall he be therefore rigorously driven to partake right or wrong whether he can do it in faith or not The Reader may yet further consider that the preparation of the heart in man is of the Lord and therefore not in mens power to prepare themselves when they will therefore Gods assistance for preparation must be waited for if the Minister urge on peril of excommunication he must and shall receive the man feareth a worse excommunication to be cast out into utter darkness wanting a wedding garment and dare not eat and drink damnation to pleasure his Minister or to avoid temporary excommunication specially clave errante as certainly in this circumstantiat case the excommunication were invalid and a minister so abusing the Ordinance of Excommunication would merit it more himself than the man guilty of no contempt and only laboureth to partake acceptably For the 2d That such must needs think themselves out of a state of Grace Ans And what if they did think so this their present opinion of themselves doth not deprive them of a state of grace they may be deprived of assurance and yet not deprived of grace after a man is by the mercy of God stated in grace and in Christ Jesus for whom there is no condemnation yet it is a distinct act of the spirit of God to make known the things that are freely given of God a man may be in a state of salvation and yet constrained some times to cry to God for restoring the joy of his salvation a godly Job was sometimes of opinion that God was holding himself his enemy yet he was no enemy but this he spoke when God hid his face from him Job 1324. should such a man as Job been excommunicated because he had so bad opinion of himself no sure for though God cause grief yet he will have compassion according to the multitude of his mercies and make his people praise him that though he was angry yet his anger is turned away and he comforteth them But suppose a man were not in a state of grace should he be therefore excommunicated seing to be in a state of grace is to be reconciled to God by the Bloud of Christ and sanctified by his Spirit and all such are members of the invisible Church now shall men be cast out of the visible Church because they are not of the invisible What Laws of God can be found to warrand this practice This is a dangerous invention indeed to throw people out of the means of Grace because they are not yet in a state of grace for the Gospel Kingdom of Christ on Earth comprehendeth the good and bad the Tares amongst the Wheat in one Field till the Harvest and then they shall be severed I can observe no more in this Section that giveth occasion for any further answer SECT 3. PAge 159. And here first I must observe to you that you have no fixt or set times for the administration of this Sacrament on the contrary your Directory orders that the time how often this is to be celebrated may be considered and determined by the Ministers and other Church governours of each Congregation as they shall find most convenient for the comfort and edification of the people committed to their charge Ans 1. The Author hath said that Christ hath prefixed no time 2. He telleth us that the Apostles varyed the time sometimes dayly and afterwards on the Lords Day 3. He saith they vary the times themselves for some of their Churches have it more seldom and some more frequently Why then is it so great a crime in us to want fixed times why did himself say Page 148. That there can be no better way of determining when than by observing
Holy Scriptures recommend to us the use of Instruments in the Praises of God Psa 150. Praise him with Timbrel Praise him with stringed Instruments and Organs c. Ans I still find the Author for quoting the Scriptures he never explaineth even when there is need for it 's apparent he hath no great confidence this Scripture Psa 150. can evince the use of Instruments in the Gospel Worship saying the Scripture recommends to us and Page 16th Our Church permitteth the use and Page 17th This is not Imposed on any Congregation these concessions not only shew the weakness of the cause but should soon end this debate for why should you keep up the use of that to the offence of others which you have no light to impose or require But 2ly If this Scripture be your authority for Organs then why not high sounding Cymballs Trumpets and Dances in worship as well as Organs The authority by this Scripture is alike for all these 3ly If the Gospel Church should use such Instruments then why should poor country Parishes want them 4ly We have neither direction nor practice of them in the whole New Testament the use of Instruments in the worship of God of Old was a part of The Ceremonial law and therefore expir'd with it Object The use of Instruments was by the light of nature before the Ceremonial Law and therefore could not expire with it Ans 1. The dictates of Nature can make no man know that the sound of any innanimate creature can be acceptable service to God if you abstract from his positive institutions yea without institution it were presumption to offer such manner of service unto God Nature I grant will dictate that our voice and tongues which God hath given us as a glory to glorifie himself should be made use of in his Praises Nature also may prompt a man to use Instruments for his own recreation and may prove sometimes an useful diversion in time of disquiet of mind but it 's beyond the reach of nature to know that such noise and sounds shall be pleasing to God except when God revealeth and appointeth it 2. Miriam using an Instrument in the Praising of God was as a Prophetess therefore it is said Miriam the Prophetess took a Timbrel c. And not by the dictates of Nature but as a Prophetess which dissolveth the strength of the Authors argument It 's the more observable that this practice of the Prophetess was not made a pattern nor Instruments used in the Worship of God ordinarly before the Ceremonial Law The Author instanceth the Praises of the blessed in Heaven Rev. 5. 8. and 14. 2. He saith no more of these Scriptures let the reader judge as he will Ans Neither the Author nor any Christian will think there are material Harps made use of in Heaven and seing they cannot be Material therefore they can be no pattern for material Instruments in the Worship of God on earth you know no more what these Harps are than what these golden vials are found with them as well as Harps but further Page 13. 'T is observable that the word we render sing Jam. 5. i3 Originally implyes singing with an Instrument and if they had not approved the Jewish way of singing they would not have made use of a word importing it Ans The Apostles make use of the word Sacrifice often in the New Testament and yet are far from approving of Sacrifices now after the Jewish manner 2ly The Reader may observe the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made use of Eph. 5. 19. Where no Artificial Instruments can be made use of in speaking Psalms to a mans own heart And the same word in the same place for singing in the heart Now what Instruments a man can get into his heart let any seek for them who will I 'le not make experiment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No more is necessary in this Section but to let the Reader know that the Antients of great Note in the Church of God have testified against Instruments in the worship of God As Justin Martyr quest 107. Retained only vocal singing declaring that the use of Instruments belong'd to the Infant State of the Church August on Psal 33. Saith let no man betake himself to Theatrical Organs 'T is known also that the use of them was brought into Christian Assemblyes in a most corrupt State of the Church by Pope Vitalianus Anno. 683. Platina SECT 2. AS for the manner of singing Praises by the Author and those of his Communion We are not so much concerned as to vindicate our own Practice Page 15. He saith they are directed to praise God every day in a certain number of Psalms of his own appointment out of the Old Testament and then in such Hymns as are recorded in the New Ans As for singing the Psalms of David to the Praise of God we know it 's our duty both in Publict and Private And it 's to be observed 2ly These Psalms he acknowledgeth are appointed but the Hymns are only recorded in the New Testament but all Hymns recorded are not appointed to be sung by others as the Psalms of David therefore he hath Cautiously expressed this the one is appointed the other but recorded Page 15. Our Church has thought fit to require us with every Psalm and Hymn to intermix glory to the Father to the Son and to the Holy Ghost c. Ans These words are good in themselves but to intermix them with the words of Gods immediate dictating is meer Invention of men and done only by the commandment of men for it 's making that a part of worship which God hath not Instituted 2ly Let it be observed how this doth contradict what the Author himself laid down as a foundation to his whole work for Page 3. It 's said without adding and here our Church has thought fit this be intermixed 3ly And whereas the Author saith this ought not to be taxed as any real addition but a necessary expedient to turn the Jewish Psalms into Christian Hymns Ans I know he would not have it Taxed as an addition it 's all one as if he had said we have added but you must not Tax it 2ly The reason he giveth is frivolous not only because there cannot be a reason for making that worship which God hath not made worship but to make Jewish Psalms as he calleth them to be Christian Hymns hath no collour Christ's Authority hath made the Psalms of David Christian and fit for the Gospel Church without such an Invention as this Therefore tho' we deny Socinianism yet we do Tax it for an addition in the worship of God As for singing or saying in Prose there needeth no more than what is replyed already Page 16. He saith the people are to bear their part to sing or say by way of Responses Ans The people no doubt are to bear their part in singing the Praises of God and ye do not well to
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
Institution to read the whole Law at once I believe the Author will make less reading serve him for one day so then he findeth not our Institution from this Scripture Is it from Joshua's practice but Joshua's reading the whole Law together will be found too great measure also Shall we have this Institution from Ezra's practice at that extraordinary time Neh. 8. 3. Where Ezra read from morning until mid-day but this will be thought an extraordinary time the people not having seen the Law for a long time before and therefore not a rule for ordinary Assemblies 2ly When the Law was then read expounding attended the reading and therefore is was not the meer pure reading only which the Author seeketh after 3ly If any should suppose their reading so long to be a precedent or rule for others to read as long and so begin and practise it yet according to the Author no Copy can come so near the Original as his way who appointeth four Chapters so the Institution for how much reading cannot be had here But may we have it from the practice of reading in the Synagogues no for if we had an account how much they read many would question if their practice could found an Institution to us Where then shall we find this Institution may we not warrantably when we are looking every where for it take into consideration Christ's practice in reading Luk. 4. Who so far as is recorded to us read but a few verses of a Chap. and then closed the Book Shall we consider the practice of his Apostles but there we shall find much Preaching but little or no reading performed by themselves in publick Assemblies Let not the reader mistake as if I were pleading either for little or no reading in publick Assemblies but am only in pursuit of that Institution mentioned by the Author whereupon he foundeth his challenge that we read too little Scripture tho' it was his work to have discovered this Institution before he had charged others with guilt for breach of it Seing then that it doth not appear either by express Scripture or necessary consequence that there is any particular Institution of God oblidging Ministers to read so much or so little at one time in publick Assemblies then no men have power to prescribe where God hath not prescribed having no Commission for it and seing they have no power to prescribe then they have no power to judge and condemn for not following their dictates Yet God hath not left us destitute of general rules whereby our practice may be safely determined 1 Cor. 14 26. Let all things be done to edifying this direction is given by the Apostle for the due ordering of the several parts of the worship of God when they came together in their Assemblies that they should have this general rule before all their eyes viz. The edification of the hearers some of them thought the time of their worship should be spent in one part of religious work and some in another but the Apostle requires to let all center in this of publick Edification This general rule was given to such as were called of God and fitted to Officiate and speak in Christian Assemblies the greatest or most eminent of them had no Authority but for edification 2 Cor. 10. 8. The authority given the Apostle Paul was for no more Seing then that the Ministers of Christ are to do all in his Service for edification then this is to be their great Study that by Christs direction they may manage all the parts of his Worship in such Season and Order as may be fittest for the edification of his people and to make this the more evident it should be considered that Christ hath appointed his Ministers to feed his flock and as Stewards of the Mysteries of God to give his people their portion in due Season as those who must give an account to their Master therefore to these Stewards it belongeth by their Masters direction to distribute the portion and proportion of food fit for them and consequently the time to be spent in reading Preaching and Praying in publick Assemblies Page 84. The Author solaceth himself that by their reading much one may know where to find the Worship of God in its purity One would think this alone were sufficient to shew the people where the worship of God is in it's purity and to prove our Assemblies to be the true Church of God against all that come in competition with us Ans Let him not who puteth on his Armour boast as he that puteth it off for to make much reading of Scripture a proof of the purity of a Church is a false sign for the Church of the Jews had much reading of Scriptures the Author hath quoted them already for much reading yet even then they were in a most corrupt State specially by their own Traditions which they added to the Word of God For which cause our Saviour saith their worship was vain let all concerned take notice of this who still keep a door open for the inventions of men in the worship of God 2ly If this new opinion of the Author would pass through the world as an Oracle that every Church who read much Scriptures is a pure Church then how easie were it for the most degenerate Aposttate Church in the world for retriving the reputation of Purity to appoint much Scripture to be read I doubt not but upon condition that all the reformed Churches would esteem the Apostate Church of Rome a pure Church and consequently return to her again she would soon appoint Scriptures to be read in abundance for by the Author's argument this of reading much would prove her pure what ever abominations she were sunk in otherwayes What the Author hath further Page 86. is all answered except reviling saying twice we are self condemned I will not revile again nor desire the Reader to do it yet by what is already conserted if he be judicious he will know who are self condemned Page 86. The Author cometh to answer six pretences against reading of Scriptures in publick which are all but wasting his own and his Readers time pretences he may call them but who are the pretenders I know not for they are not of our Communion who either give or pretend such reasons and therefore may rationally dismiss them whole Sale as nothing concerned in them Whether these reasons be Excogitat or heard by the Ear he best knows However any thing occurring in them new and not answered already shall be considered as occasion requireth The first reason is that the people are oblidged to read the Scriptures at home and being thus acquainted with them the reading of them is not necessary in their publick meetings Ans 1. In short we have and give no reason against reading Scriptures in publick therefore his answer is superfluous as to us Yet 2. Private reading of Scriptures is an ordinance of God as sure as publick reading 3.