like is observed of Ezra Nehem. 8. 3. Page 70. From the practice of the synagogue in reading the Law and the Prophets the like order was brought into the Christian Church and hence it is that Timothy is commanded 1 Tim. 4. 13. to give attendance to reading c. And the inspired writings of the Apostles were read in the Christian Assemblies according to Col. 4. 16. When this epistle is read cause that it be also read in the Church of the Laodiceans c. And because what the Author saith Page 7◠Is most coherent with that which is here let the Reader observe and where this ordinance is observed they are sure of the word of Life and it is impossible they should be ignorant of their duty Ans 1 The reading of the word of God is certainly his ordinance and that both in publick and private and the people of God may warrantably expect a blessing by it 2ly But that the meer reading was the most effectual mean will not be so easily granted for God did see it necessary to provid Prophets of old to explain the Laws of God to his people to exhort reprove threaten and comfort them as the Law of God required not only to predict and prophesie as it 's taken strictly what was to come upon them but to interpret and press obedience to the Law of God and accordingly the Levites not only read the Law but gave the sense and made the people understand the reading not only the sense of hard words but as it is Neh 8 7 made them understand the Law 3ly It cannot be the bare reading of the Law for David had the reading of the Law plentifully both in publick and in private yet he found not that of it self sufficient for understanding of the Law and did know that except he understood the Law the reading of it would not be the most effectual mean and therefore prayeth unto God Ps 119 18. Open thou mine eyes that I may behold wondrous things out of thy Law so verse 73 Give me understanding that I may learn thy Commandments And often teach me thy Law 4. It is not impossible but that people may be ignorant of their duty even when they have occasion to hear the Law duly read for First our Saviour matth 22. 29. saith ye erre not knowing the Scriptures he saith not because ye read not or hear not the Scriptures read to you for these who are rebuked for not knowing the Scriptures wanted not the publick reading of them 2ly Many who heard the word yet brought forth no fruit by it because they did not understand it Mat. 3. 9. And these who did profit were such as understood it verse 23. 3ly Christ's own disciples are reproved for not yet understanding who had occasion both before and after they were his Disciples to hear the Law read therefore our Saviour who was not of that mind that the reading was the most effectual mean he in compassion used a more effectual mean Luke 24. 45. Then opened he their understanding that they might understand the Scriptures Christ knew it was more than possible for them to be ignorant of their duty by only reading or hearing the Scriptures read 4ly Do not some who have the reading of Scripture yet being unlearned and unstable wrest them unto their own destruction Is it impossible that these people be ignorant of their duty 2 Pet. 3. 16. 5ly Are not some under judicial Plagues that tho' they hear they cannot understand Isai 6. 9. And quoted by the Apostles Acts 28. 26. Saying Go unto this people and say Hearing ye shall hear and shall not understand is it impossible for these to be ignorant of their duty to whom it 's impossible to understand it until God remove his judgments I need say no more the Reader will see the Authors assertion was inconsiderat 6ly Timothy I yield is commanded to give attendance to reading and no doubt to reading in publick as the edification of his hearers required but that the reading mentioned in the Text is only publick reading cannot be instructed for he was to be diligent in reading privatly also in order to his further accomplishment for Ministerial work Page 71. We have a new and rare opinion broached I shall give you his own words This publick reading the Law was of so great reputation that it is Termed Preaching it as we may see from Acts 15. 21. For Moses of old time hath in every City them that Preach him being read in the synagogues every sabbath day the word Preaching has a peculiar sense in the New Testament and signifies properly to declare or proclaim the Word of God as a Herauld or Cryer proclaims the laws or orders of a King Hence only those that proclaimed the Gospel to such as had not heard it before or read the Old Testament to the people are said to preach preaching is distinguished from teaching and exhortation and it 's observable that in the whole New Testament tho' reading Scriptures is called preaching yet interpreting them applying them or exhorting the people from them in a Christian Auditory is never called by that name Ans If these New Dictates be received they have an evident tendency to deprive men of the great mean of their Salvation which is preaching for it pleased God by the foolishness of preaching 1 Cor. 1. 21. to save them that believe But by the Author none of us can be saved now by preaching except it be by hearing of the Law read we cannot have other preaching for we in these Nations have heard the Gospel already preached and we can have preaching no more but at the first What cruel Divinity is this to the souls of men the case is plain for God saveth by preaching and the Author saith we have now no preaching nor shall ever have hereafter because its long now since it was first preached to us and all we can expect is the reading of the Law but no preaching 2ly But having found some assertions of the Author unwarrantable already I shall God willing try the strength of this also and make it appear that preaching properly is found where it s neither the reading the Law nor the first publishing of the Gospel to a people And shall begin there where himself hath laid aside the word preaching Acts 20. 7. Paul is said to preach to the Disciples whereas saith he the original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to Discourse or Dispute but the Original words which properly signifie preaching are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Author concludeth that place is answered but let the Reader look a little further and he will find the word he missed in Verse 25 and now I know that ye all among whom I have gone preaching the Kingdom of God the word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it s to be observed that the Apostle calleth all his publick Teaching among them preaching So that
Day 4ly His arguments for every dayes celebration are Acts the 11. 46. They continued daily c. And 1 Cor. 10. 20. When ye come together c. 5ly The Apostles understood what Christ meant by these words Do this c. And if they made this Feast a constant part of their ordinary worship we may conclude Christ meant it should be so 6ly No Solemn Stated meetings of Christians without this Sacrament His arguments for the first day of the weeks being the time of celebration are Actâ— 20. 7. From which he saith two things may be observed 1st that the first day of the week was the Disciples time of publick worship 2d That the breaking of bread or Celebrating the Holy Eucharist was a part of that worship the Scripture is as plain for the one as the other 1st Now let the Reader observe that the Author having given up all claime to Scripture precept for the time of celebrating the Lords Supper he searcheth for it in Examples 2ly He bringeth Examples of different times from the Apostles practice 3ly He cometh close up to a Divine Institution for both these differing times because for every days partaking he saith the Apostles knew what Christ meant and if they made it a constant part of their worship Christ saith he meant it so also And for the other viz. The first day of the week he saith the Scripture is as plain for the Sacrament that day as for observing the day it self 4ly There being here two Apostolick practices of equal authority which of them is preceptive or oblidging to us If the Author say the latter of the two then how will he answer himself saying that the Disciples did meet every day 2 that at every meeting they did celebrate 3. And being a constant part of their ordinary worship we may safely conclude that Christ meant it should be so by the Authors arguments Then the daily celebration appeareth to have the greatest authority of the two what then shall be done next for fixing of the time No doubt he had best leave it as Christ himself did not confining us to a prefixed time and it 's evident that we cannot have the times when determined by Apostolick practices because in their own time the times of celebration were not one It will appear also by a more particular consideration of the places quoted Acts 2 46. Is expounded by judicious commentators to be only the Disciples ordinary food expressed by breaking of bread from House to house and as the remainder of that Verse sheweth they did eat their meat with gladness and singleness of heart The breaking of bread doth not alwayes signifie the Lords Supper Luke 24. 30. is ordinary food But the 42. Verse of the 2d of the Acts is the place where the Sacramental breaking is more clear and they continued stedfastly in the Apostles Doctrine and fellowship in breaking of bread and in Prayer but then it is not daily and 1 Cor. 11. 20. Sayeth no more but that sometimes yea frequently they did meet for the celebration of the Lords Supper but that they did never meet for worship on any other account but to celebrat the Lords Supper is dangerous for the Gospel was to be preached fully Christ commanded to teach all things whatsoever he had commanded them Matth. 28. and Acts 10. 42. He commanded us to preach to the people the Doctrine of Salvation and Christs gracious Transaction with sinners according to the Covenant of Grace was greater work and therefore more insisted upon by the Apostles than only the Sacramental Seal of the Covenant Therefore to say that their ordinary publick Assemblies for worship was on purpose as the Author saith Page 150 And one main design of their coming together Page 151 cannot be allowed for what is the Seal without the Doctrine and Covenant whereunto it is a Seal Observe also that tho' they came together at sometimes purposely for celebration of the Lords Supper as 1 Cor. 11 20. and Acts 20. 7. Yet this will not prove that all their meetings in Assemblies were on this account The Apostle Paul being by Gods merciful providence present with the people it was very expedient then to celebrate that they might be instructed by him in the right manner of celebration now leaving them Let the Reader also remember that by the Author the celebration of the Lords Supper was brought unto and fixed on the first day of the week Acts. 20. 7. And yet still he pursueth their celebrating at every meeting which was oftner than the first day of the week how he will reconcile and cement both I leave to himself for it 's past my reach to reconcil these The Primitive Christians did celebrate at every meeting 2. They did meet every day and 3. nevertheless it was fixed to the Lords day 4. And our Saviour design'd it should be a part of Gods Service in all the Solemn Assemblies of Christians which are on other days than the Lords day Let it be observed also that if they did meet daily for this purpose to celebrate then why is there any such peculiar remark on meeting on the Lords day for that purpose if all their meetings had been to celebrate There is reason from that Scripture Acts 20. 7. To conclude that there were ordinary Christian Assemblies on the first day of the week which were established by Christ himself before Paul was a Preacher for a religious memorial of his Resurrection and deliverance from all his Sufferings and on that day they did celebrate the Lords Supper But I could never see a Cogent argument from that Scripture proving the celebrating every Lords day because on that Lords day they did celebrate for there were most blessed Meetings on the Lords day when Christ himself was with his Disciples after his Resurrection And yet neither mention nor probability of celebrating his Supper as John 20. 19. On the first day of the week Jesus was with his disciples where there was a competent number as at the first Institution yet nothing of this celebration so Verse 26. after eight days again his Disciples were within and Thomas with them then came Jesus the doors being shut and stood in the midst yet nothing of this celebration so that we have neither prescription by Christ nor practice to give us example for celebrating every Lords day which is the more to be remarked that some of these times he did meet with them the Disciples were at meat when Christ came in among them as Mark 16. 14. And yet nothing of this Sacramental meat therefore the celebration was not every Lords day If any object that this celebration could not be where Christ was visibly present because he had said he would Drink no more of the fruit of the Vine until c. Ans Yet the Disciples might have celebrated by themselves but no mention of it is made But Page 150. Our Author saith that we do not find any Solemn Stated
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
due worship as commanded of God Page 23. There is nothing but what is already answered only two unjust Imputations 1. That for as much as appears we have laid aside the Psalms in Prose Ans Can the Author keep a good Conscience in Transmitting this to strangers and following Generations Let the Reader therefore if a stranger for no other will give it credit know that we read frequently the Psalms in Prose from the beginning to the end in our publick Lectures that we often choose our Texts in the Book of Psalms and most frequently quote them in Preaching for clearing and confirmation of our Doctrine we are ready to give many thousands of unexceptionable Witnesses to attest it how then doth it appear that we have altogether laid aside the Psalms in Prose The next assault is that we sing but a few Verses of a Psalm Page 23. Ans The Author hath brought no light how many should be sung and they are never like to be the moe for what he hath said seing he neither hath nor can warrantably prescribe the quantity Yet 2ly For the undeceiving of Strangers let the Reader know that commonly we sing the Praises of God with the words of David four times each Lords day in Publick and at each time commonly much more for quantity than the Author nameth 3. That for ordinary we sing these Psalms in our Families dayly and orderly from the beginning to the end of that Book We wish we could say as much of those of another perswasion and that they were taught by word and example so to do For in dwellings of the righteous should be heard the voice of melodie and Praise and now being thus provoked I am free to assert and that not at random that there are moe of the Psalms of David sung in one of our Congregations every day than in the Authors whole Diocese as his in a week Churches and altogether and 't is no wonder when I remember the words of the Author Page 180. In his epistle to the conforming laity of the Diocess of Derry wherein he saith and therefore I would advise you to make use of the words with which our Church hath furnished you in your houses as well as in the Church c. and at more Solemn times I conceive our Litany is as full and proper a service as any master of a Family can desire to offer to God Here is no advice to use the word of God as immediatly dictated by him either in reading or singing of Psalms 4ly But singing is not all our praising in Publick finding it our duty Solemnly to give thanks to God for the great Salvation by Christ which in our Publick worship is commonly practised There is no more in this Head but what is answered already nothing being ommitted that hath the colour of an argument the Author concludeth this chapter perswading himself his arguments will prevail let him please himself with his own thoughts only I must say that since I begun to Examine what is said I have not found one argument that he can rationally expect will prevail with any judicious reader so that the Author by all his Elaborat discourses hitherto hath instead of promotting his cause done considerable disservice to his friends in urging 1 Saying in place of singing Praises in publick 2ly Responses in singing 3ly The use of Instruments in Gospel worship 4ly Intermixing these words Glory to the Father c. With the immediate words of God all which he hath exposed as naked and destitute of Divine Institution and therefore will be judged by the indifferent Reader the meet Inventions of men in the worship of God the Author bringing no Scripture Proofs for them CHAP. 2. Of Prayer SECT 1. ANd if we consider what rules directions and examples the Scriptures afford us for the performance of this duty we shall find that they direct us to offer up our Prayers in a Set and prepared form of words Ans It 's necessary I premit a few things before the particular parts under this Head be considered And next draw together some Concessions of the Author whereby he cutteth the Nerves of all his own arguments As to the form of Prayer observe First thar some are by Divine Institution some only by humane Authority all Divine forms we own and honour but humane forms require Examination 2ly Forms of Divine Institution were either occasional according to the present Exigencies of the Church or permanent as the pattern of the Lords Prayer Occasional forms of words must be considered whether apposite to our State and Circumstances as for the Lords Prayer we judge all Ages bound to it as a pattern since it was prescribed 3ly Forms of Prayer must be considered first as to the matter and substance next as to the precise words wherewith the matter is cloathed the Scriptures warranting this distinction Mat. 6. 9. after this manner praâ—ye Numb 6. 23. On this wise shall ye bless the children of Israel as to Humane forms some Churches have been so low by the Paucity of able Ministers that Humane Composures were for that time expedient as in the beginnings of Reformation when Priests could perform little more than read but that is no warrant for the continuation of such forms when God hath provided qualified Ministers for Ministerial duties and far less can it be a warrant for Imposing such Humane Composures on all Ministers of the Gospel as terms of Communion Next observe some Concessions of the Author on this Head of forms Page 26. Having mentioned many Forms as prescribed hath these words Tho' other words might be joyned with them when there was occasion to enlarge or vary the Form A 2d Concession is Page 29. In these words from whence it appears that God approves the use of one set constant Form of words as long as the occasion of repeating them is the same A 3d. Concession is Page 49. And therefore the Spirit of Prayer is the grace the heart the disposition and ability to pray and whether it be with or without a Form such a mans prayers are acceptable to God A 4th Concession is Page 54. But in as much as God has not expresly forbidden all extemporary prayers I would not be understood by this to condemn all such as unlawfull A 5th Concession is Page 51. And to pray with this grace is to pray in and with the Spirit whether we use words or no and if we do use them whether we reduce them into a Form first or pour them forth as they present themselves to our minds A 6. Concession is Page When a man has not time allowed him to reduce his desires into Form before he offers them he may depend on the assistance of God's Spirit These ample Concessions appear to me as a retreat and full yielding the cause nor can I possibly free them from a contradiction to the Author's Scop in this Chap. So that for particular answers I have no more to
do but write what the Author himself hath said and so he is answered But the Author judgeth it fit to consider the several parts of Prayer distinctly by themselves such as Confession Supplication Intercession c. Ans What other design the Author may have for branching out of Prayer into so many parts and then quoting Scriptures for Forms to each part I know not but if he hath taken all this pains for us 't is so much labour in vain Because all that these Scriptures a mount to is that God hath often prescribed words none of us deny who take it for an unjust Imputation that we are against all Forms We are alwayes for a Form of sound words we are for the Lords Prayer as a perfect pattern we are for the Forms prescribed in the Administration of Sacraments and for an orderly decent Form in dispensing all Gospel Ordinances that all be performed decently and in due order without confusion by intermixtures and intercessions as is the manner of some others and observe a Scriptural Form of blessing or prayer with the Apostles words before our publick Assemblies be dismissed Page 26. The Author engageth his probations from Scripture all which I might rationally dismiss with this one answer that they prove nothing which we deny But least some weak or byassed Reader should think Scriptures too hot to be touched by us they shall be particularly consider'd Deut. 26. 3. 5. And thou shalt go unto the Priest that shall be in those days and say unto him c. And again thou shalt speak and say before the Lord thy God A Syrian ready to perish was my Father and he went down into Egypt c. Ans The occasion of repeating these words is not the same now as then fo these who were appointed to speak these words were to bring their first fruits in a Basket and go to that place which the Lord should choose and then speak these words we have neither the Priest to go to nor the place therefore this Form bindeth not us as the Author acknowledges Page 29. 1 Kings 8. 47. Saying We have sinned and have done perverslie we have committed wickedness and Daâ— 9. 5. We have sinned and committed iniquitie and have done wickedlie and have rebelled this the Author sayeth is the same form of words Ans The Reader will see the very words are not retained in these Scriptures how are they then the same form of words seing words are all the Debate why doth he quote Scriptures that hath not the same words 2ly The Author in the same page sayeth other words might be joined with them or varied To what purpose then is there a Dispute for the precise words of a Form seing they may be enlarged or varyed Psal 51. also is urged as another Form wherein David confesseth his sin Ans This is one of the Psalms God hath prescribed us to sing and therefore we sing it but use it not as a form of Prayer or Confession therefore 2ly Consider no man should make Murder and Adultery a part of his confession to God in Prayer except he be guilty of these sins The Author bringeth it in unadvertently as a pattern of Confession binding others to the same words in their Prayers whether they be guilty of these sins or not yet we sing this Psalm as a prescribed part of Worship safely having instruction thereby Psal 78. Cometh next as a general Confession of the whole people Ans And what then for we should and often do confess our sins together to God 2ly But that it should be only in these words mentioned in that Psalm the Author himself doth not urge for saith he in the same Page 27. Confession should be made to him in that manner Deut 26. 13. 15. Then thou shalt say before the Lord thy God Look down from thy holy habitation c. and Hos 14. 2. Take with you words Ans The Author answereth himself if there be occasion the words may be enlarged or varied the same answer serveth the instance he giveth from Psal 90. Numb 6. 23. On this wise shall ye bless the Children of Israel Ans This Text answereth it self on this wise that is after this manner and so may be varied which the Author alloweth Joel 1. 14. Gather the Elders c. and say unto the Lord alas for the day and Joel 2. 17. Let the priests c. and say Spare thy people O Lord. Ans The occasion of repeating these words is not found with us and so the Author dismisseth it as not obligatory Numb 10. 35. Moses when the Ark set forward said Rise up Lord and let thine enemies be scattered Ans The last answer serveth this also for we have not now a moving Ark amongst us and therefore no occasion for repeating that form of words as the Author in that same page acknowledgeth Page 30. The Psalms have manie prayers in them and few of them but what are most excellent forms of prayer such as 4 5 6 7 9 10 11. Ans The Psams of David are formallie Psalms not prayers whatever Prayers be in them why then should the Author impose another than the usual name the Holy Ghost hath given them 2. The Author here seems to bring in the Psalms as their Liturgies for Prayers otherways why doth he name them as the constant Liturgie performed in their Temple as if they had no other Prayers but Psalms which is against himself Page 30. where he saith They had some certain forms of Prayers Page 30. The Author cometh to New Testament Examples and Prescriptions I think it is certain That our Saviour and his Apostles prayed by a form for they joined in the Worship of the Temple and of the Synagogues Ans He thinks it certain I think it not certain and what benenefit shall the Reader have by either of these Probation is better than I think and for the reason he giveth That Christ and his Apostle were frequently in the Temple Ans Tho Christ was frequently in the Temple and Synagogues that therefore he joyned in their Traditional Corrupted Worship can never be instructed for he preached against their manner of Worship as vain and that he would then joyn with a vain Worship is worse than Gratis dictum tho he did every where regard the pure Worship of God 2ly It 's ignominious to the Son of God to say that he used forms of Prayer since all forms have been prescribed for the help of weak sinners This fondness for forms I see rusheth men into dangerous precipices for 't is not safe to cast such an imputation on him who is the Wisdom of the Father and if the Author shall say that though Christ needed not forms Himself yet he might use them for example to others to use Forms Ans This also is said without Book for it can be no where proved by any part of Scripture that ever Christ Prayed by any form though he taught them to Pray by prescribing
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
and decently ex tempore and there are some occasions that require it even in publick Ans Here is suficient ground to confute all the arguments the Author hath hitherto brought against Extemporary prayers which I leave to the discerning of the judicious Reader But he addeth And on these occasions 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 Ans And needeth he not depend on the assistance of God's Spirit after he has reduced his desires into a Form if the form be once attained It will do for it self but hath not a man as much need of the Spirit of God to help him by a Form as without it shall we say that the words of a Form will do the whole work From this Page to the end of this Chap. I find little argumentative and therefore shall soon dispatch what remains Page 55. and 56. He hath two conjectures concerning other mens prayers the one concerning Ministers praying in publick that some of them compose forms of prayer then pray according to these forms Ans I know no way he hath this if it be not by some personal experience The next is Page 56. Where the Author saith that good men who make conscience of secret prayer to God do by degrees fall into a Form Ans I give this the same answer I gave the other conjecture and perswade my self that as the Author wordeth it it is the very way of a decayed Soul for if men shall observe their daily recent mercies and how badly improved and if even the remarkable sins of every day be noticed as they ought if men be desiring to grow in Grace if men observe the temptations whereby their Souls are hurt the binding up of such by the words of a Form would be a very bondage I must also say that the Scope of this discourse I will not say of the Author but that the intentio operis is against the very power of Godliness And to reduce us all to bare Form of words not only in publick and in our Families but in secret also and so to be praeterea nihil nothing but Forms as Papists are at this day And therefore it concerneth us all to take notice of the warning given us 2 Tim. 3. 5. That in the last days perilous times shall come wherein amongst other evils it is said some shall have a Form of Godliness but denying the power thereof from such turn away For all the Author hath said that extemporary prayers are not unlawfull and that they are acceptable to God if there be Grace in the heart Yet no stone is unturn'd against them but all assaults hitherto want success therefore once more Page 56. Let me observe that the use of extemporary conceived prayers even in cases of necessity is founded on a general rule of Scripture only which commands us to ask of God what we lack And a little after general commands ought only to take place in such cases where God has not laid down a particular rule Ans 1. This position doth again cut off all liberty for conceived prayer in publick or privat for tho' there be a general command to ask what we need yet now there being a particular rule for a Form the general command is thereby Exhausted and so by the Author there is no room left for any manner of prayer but the Form 2 If a particular subsequent command evacuate the general then it followeth that when God requireth us to call upon him in the day of trouble that we should not call upon God at any other time but in the day of trouble this being a particular command under the general command of calling upon God which particular command doth evacuate the general for it taketh no more place as the Author saith So is a man call upon God in the time of health and prosperity he hath no command for it and so is but will-worship the inference is genuine and let the Author see to its Solution Page 57. The Author speaketh to a second supposed exception of dissenters against Forms I come now to speak to the second that all Forms of prayer are unlawful to Christians and that it is a sin to joyn in a worship where they are used or so much as to be present at it Ans Who they are that maketh this objection I know not but for us we utterly disown it and so dismiss it Page 59. There neither is nor has been any established Church these 1500. Years but has maintained their lawfulness and used them in the service of God that is Forms of prayer Ans 1 The Author wrongeth his Reader in confounding but never distinguisheth Divine Forms from Humane Composures 2 We use Divine Forms in publick Administrations and therefore are not divided from other reformed Churches on that Head as was instanced in all our publick Administrations 3. No other reformed Churches make Humane Forms and Composures Terms of Communion that if men do not assent and consent and subscribe they shall be forced into a separation 4. If by Forms of prayer the Author understandeth Humane Composures and publick Liturgies I deny they took place in the Church of God for many Centuries after Christ Justin Martyr Apolog. 2d Saith that their ministers prayed according to their ability this could not be to read prayers for reading is no great Tryal of a Minister's abilities So Tertullian apolog 39. Saith their prayers were sine monitore without a monitor because they prayed from their heart Dr. Burnet in his History asserteth that publick Liturgies came not under publick consideration for 400. Years after Christ and several Centuries after before Gregories composure was established I find no further in the following Pages of any new Argument requiring notice till we come to Page 63. And I dare appeal to your selves whether some very Immoral persons guilty of gross and Scandalous Crimes have not been eminent for this gift of prayer and whether such persons are not apt to flatter themselves that they are the Children of God and endued wih his Spirit notwithstanding all their wickedness and it is Impossible either to convince these persons of their mistake or to comfort poor Ignorant people dejected only for want of this gift whilst they are possessed with this opinion of the unlawfulness of Forms Ans 1. Some by Nature and its improvement by multiplied Acts acquire an habit of speaking more orderly and decently than others 2. Such persons being Educated Christians by profession and having occasion often to hear speak read and converse in religious things may speak of the matters of God whether to God or men much more pertinently and fluently than others and have no more but a natural gift themselves remaining immoral and wicked 3. And being pinched by affliction may pour out prayers with great natural fervour or in expectation of the applause of men may speak in
matters of Fact that its hard to discover the Truth without irritation and yet if I conceal the Truth I shall suffer strangers to be imposed upon to their hurt let the Reader therefore consider that we who have better occasion to understand the knowledge of younger and older of our own Communion than the Author we know him to be in a mistake and the mistake so gross that I can upon knowledge affirm that few Children amongst us of competent age want the Shorter Catechism by heart especially where Ministers are to examine them some yea many of them can give the Answers to many Questions of the Larger Catechism 2ly Nor one in five hundred retains it Ans Hath the Author examined five hundred of our Communion for he saith he hath found it by experience but it may be justly questioned if ever the Author was so officious or these of our Communion so obsequious as to give him occasion for examining one hundred of them 2. Albeit I am not obliged to gratifie the humour of such as slander us yet for undeceiving of strangers I do ingage to find within the Parish of Derry some hundreds of persons come to age able to give account of all our Shorter Catechism from the beginning to the end Page 83. Lastly after all it is imperfect of some of the principles of the Apostles Catechism being quit left out of it I mean laying on of hands Heb 6 2. Ans By what authority the Author calleth that Scripture the Apostles Catechism I understand not there are principles and foundations named there but that therefore it was the Apostles Catechism cannot be instructed and that a form of sound words should have no more or other words than these cannot be made appear and that which you call the Apostles Creed differeth far from these words 2. The Rite of laying on of hands was no foundation but the Doctrine signified by it therefore it s said in the Text The Doctrine of Baptism and of laying on of hands and tho the Rite be not named yet the doctrine is contained in our Catechism and the Rite it self mentioned in its due place of the Ordination of Ministers 3. Whatever this Foundation be yet it s not to be found in some other Catechisms which you prefer to ours since your own wants it condemn not others Page 83. But the most sad and deplorable defect of your performance of this Duty is your casting out the reading of the Word of God from most of your publick Assemblies directly contrary to Gods Institution and Ordinance for the Instruction of his Church insomuch that setting aside a verse or two for a text or quotation at the discretion of the Teacher the voyce of God is never publickly heard amongst Them this is a matter of Fact and undeniable and in all the Meetings of the North of Jreland in a whole Year perhaps there is not so much Scripture read as in one day in our Church by the strictest enquiry I could make Ans If this Libel were made out I admire he should ever call any of us his Brethren and Christians but hold to his old Opinion that Presbiterians belong not to the Catholick Church The remembrance of this maketh the Author's aspersions the more easie but I would willingly know from the Author 's mature thoughts what answer himself thinketh should be given to such Words would he have us to belie our selves and take with it or will he take it patiently if we say it 's false for he may as warrantably say that we have no Assemblies as that we have cast the Word of God out of them 2. In this also we appeal to thousands who for many years have been ear witnesses to the contrary 3. It s ordinary for Ministers of our Communion to Lecture on the Lords day before they preach and many of them to my certain knowledge read either a whole Chapter or a Psalm some others if a Chapter be long or have textual difficulties will divide a Chapter as they think fit for publick Edification We commonly every Lords-day sing the Words of God three or four times and ordinarly twice the number of verses that the Author nameth at each time Besides our text we quote and explain many Scriptures in our Sermons and for this we are condemned by some of another Perswasion who I can instruct have said you may know men have little matter to Preach when they quote many Scriptures and on that very account have disrelished our preaching Tho many Scriptures especially when they are explained are the very sinews of Preaching and one of the Proper means for convincing the Consciences of hearers as the Apostles Sermons do testifie which we find every where fortified with Scriptures tho they had the immediat assistance of God's Spirit I say not much at this time of other mens Sermons how often they are destitute of Scripture evidence and the loss that hearers thereby sustain But now let the candid Reader judge having laid before him the many ways we read and improve Scriptures in our publick Assemblies and that by the mercy of God we have now many Meeting-Houses in the North of Ireland and compare this with what the Author hath said That in all the Meetings of the North of Ireland in a whole year perhaps there is not so much Scripture read as in one day in our Church I am peswaded that every thinking and ingenuous person of the Author 's own perswasion will be surprised at these words Nay I can warrantably say that often in one of our meeting Houses on the Lords day there is as much Scripture first read by it self in a Lecture then singing with the words of David in Psalms then many quotations with explanation that altogether will I say frequently amount to as much as the four Chapters mentioned by the Author And how his four Chapters will hold up with above fourty meeting Houses more let any man of common sense judge But the Author alledgeth our practice is contrary to Gods Institution because as he saith we make use but of a verse or two for a Text. Ans If we did cast the word of God out of our Assemblies as he saith then our practice were contrary to the Institution no doubt But seing the Author mentioneth Institution and thereupon immediatly chargeth us with reading too little in publick and thereby guilty of neglecting the Institution this giveth me occasion again to require the Author's shewing of that Institution how much to read at once or on one day I shall never dispute more against him or any man on that Head if this Institution can be made appear where shall we find it Shall this Institution for how much reading be gathered from that which Moses requireth Deut. 31 10. Which the Author quoteth but this was requird to be done at their Feasts of Tabernacles one of the Jews extraordinary Solemnities 2ly If the whole Law was then read is this the
meeting of Christians for worship in the whole New Testament without it Ans 1. Still the Author pursues Celebrating at every meeting for worship under the New Testament But how doth this agree with what the Author saith that by Act 20. 7. The celebration was fixt to the Lords day for Christians had meetings for publick worship after that time and by the Author at all these meetings they did celebrate now after the celebration was fixed to the Lords Day How could they celebrat at other times of meeting which were not on the Lords Day for then it followeth that either fixing it to every Lords Day faileth or else that their celebrating at every meeting faileth the reason is clear for if they did celebrat at every meeting some whereof were not on the Lords Day then the celebration was not fixed to the Lords day If the Author say by fixing it to the Lords Day they were obliged to celebrat no other day Then why doth our Author celebrat on other days than the Lords Day In few words I do seriously demand of the Author a solution to this question Whether by Act 20. vers 7. or any other Scripture or Scriptural example there be divine institution for celebrating the Lords Supper every Lords Day yea or not if he affirm then the divine institution must be by Christ that we should celebrat every Lords Day if the times when we should celebrat be appointed by Christ then why doth the Author say that our Saviour hath confined us to no time if he say the Apostles practice amount not to an institution by Christ then their practice in this is not a rule for us It s past all dispute that the Apostles and primitive Christians did frequently celebrate the Lords Supper and by the extraordinary Gifts and Graces poured out upon them great grace being upon them all they were ordinarly in a readiness and prepared for that holy Ordinance which we in after Generations know little of and therefore are not in case for such frequency as they were And whoever urge frequency of receiving on any terms should consider these two things first that the Scripture mentioning often yet doth not mention how often 2. That upon pain of Damnation if we Eat Drink unworthily Every Christian should have due time to prepare and examine himself and not to proceed to receiving otherwise command frequency who will lest he profane it And tho I have insisted longer on this Debate than I intended yet I will not omit the Authors general challenge That we do not find any solemn stated meeting of Christians for worship in the whole New Testament without it that is without celebration of the Lords Supper Ans By this challenge its evident that its the Authors assertion every such assembly had it and the proof is incumbent to him who alledgeth that at every time of the meetings of such assemblies they did celebrat the Lords Supper but he will find hard work to prove that all of them at every time of meeting for Worship had it and let the Reader remark his words under the whole New Testament I shall instance several meetings for Worship where nothing of this celebration appeareth First There were many most solemn Assemblies of Christs followers when Christ himself preached to them these were no Old Testament Assemblies and tho a mixt multitude attended yet there were many sincere Believers among them and while Christ publickly preached it was stated worship and to be sure these did not celebrat the Lords Supper for it was not as yet instituted yet there was solemn Worship Act 1. 13. The Apostles were together with the Women continuing in prayer and supplication which was publick Worship and yet no mention of this Ordinance So Act. 12. 12. Many are gathered together Praying which is worship and yet nothing appearing of this celebration So 1 Cor 5. 4. The Church is gathered together but nothing of this found with them Besides those blessed meetings of Christ with his Apostles after his Resurrection where the Disciples did meet but not celebrat Page 153. When first some who had been present at the prayers and preaching of the Church began to go away without receiving the Church decreed whosoever was guilty of it should be excommunicated Ans Many errors and heresies sprung up even in the Apostles times and did increase afterwards and if some such persons did despise the Sacrament of the Lords Supper and thereupon deserted it s no wonder some severity was used towards them but to excommunicat for simple not receiving without consideration and examining the Reasons why they did not partake was never in any age the duty of wise faithful and compassionat Pastors All that is in this Section is now answered only Popish Massers every Lords Day are alledged to be most agreeable to the rule that the Priest hath them solitary is the fault of the people which I leave to the Reader the Author having never hitherto instructed the rule of frequency SECT 2. PAge 155. Let us in the second place compare the rules and practices of our Church with this Pattern I will not pretend that they come fully up to it Ans Why then did the Author say That no copy can come nearer the Original and now he will not pretend they are come fully up to iâ— he cannot rationally expect he can come more fully up to it seing no Copy can come nearer the Original Page 157 It s ordered that in Cathedral and Collegiat Churches and Colledges where there are many priests and Deacons they shall all receive the Communion every Sunday at the least and that every Parishoner shall Communicat three times in the year whereof Easter to be one and surely such as cannot fit themselves so often must in their own opinion be out of a state of Grace and deserve to be excommunicated by the Church Ans If Cathedral Churches c. communicat every Lords Day this frequency is either by Christs direction or without his direction if by his direction then why should poor Countrey Souls be deprived of the benefit of receiving every Lords Day more than the Cathedral Church Christ himself is no respecter of persons in such cases surely the mean and poor in the world have as good a Title to Christs benefits as the rich and great if Christ hath not directed this frequency as the Author confesseth he hath confined us to no time Then whose invention is it that in Cathedrals c. it must needs be every Lords Day though all the Countrey Parishes want it 2ly If Cathedrals c. obtain this priviledge because many Ministers are ready to attend the service then it appears that convenience should be considered for the celebration and where all these conveniencies offer the celebration may be more frequent than where they are wanting But the Author said not long ago Page 148. that there was no other reason imaginable for non-frequency but the deadness of mens
take hold of his Covenant and when you are about it beg that he will accept of you graciously for if you be sincere in that work you cannot but Admire and Adore the riches of that love aecepting such worms into so glorious a Bond and Union such a Bond as will keep you when you cannot keep your selves a Bond as oblidgeth us to be the Lords and not our own how strengthning and comfortable is it when a man can say I am thine Lord save me my soul hath said unto the Lord thou art my Lord. when the Author and finisher of Faith hath graciously given you to believe then you may humbly beseech God to give his Seal to so great a Transaction in whom also after that ye believed ye were Sealed with the Holy Spirit of Promise ye may warrantably beg of God that he would give of his spirit whereby ye may know the things that are freely given to you of God and thereby know ye are of these whom God hath set a part for himself that the Lord himself in what manner he pleaseth would say unto your soul that he is your salvation The Lord having not only in mercy established your judgments but given you good hope through grace then you are to hold fast what ye have received and be as a fountain sealed not losing what ye have wrought or God hath wrought for you but improving it for the glory of the giver and your own stability not hearkning to suggestions and temptations that have a tendency to raze the foundation already well laid as if it were to lay again whereby some are rendered miserable in their religion being as a City without walls and their hearts as the high way that any destroyer hath access to we are to leave the principles of the doctrine of Christ fix'd and unmoveable not to return on them as still disputable by every new temptation but to bolt all such temptations out of doors on the first view as sent to obstruct our progress and going on to perfection as we are commanded 2ly As for practice remember the words of our blessed Redeemer Whosoever heareth these sayings of mine and doth them I will liken him to a wise man who built his house upon a Rock without a Godly practice our most splendd Buildings are but on the Sand which causeth inevitable ruine at last we are to Glorifie our heavenly Father by bearing much fruit all we have from God must return to the glory of the Giver for all things are for himself You have God to walk before as still under his Eye and willing he see all you do content he search you though you know the Heavens are not clean in his sight and far less polluted clay yet satisfied he know your heart toward him that he hath made you hate what he hateth and love to do these thing that are pleasing in his sight you are Commanded also to walk with him as near unto him yea to walk in him and so to be Supplied for walking before him and with him O the happiness and dignity to be found in this walk if a Prince would permite you to walk with him but half an hour how would you be surprised with Joy what hope would it raise of future Favour how ready would you be to Publish it but this walk wherein I cannot so much as mention a Comparison ye may have for ordinary which cannot but be the Wonder of all who attain it Will God in very deed dwell with men on the Earth But few admire it because few attain it By your Practice and Holy Conversation you must Glorifie him before men let your light shine that others seeing your good works may Glorifie your Father which is in Heaven and yet take care you do not your works to be seen of men for vain glory to your selves Happy is the man who formeth his Conversation for Convincing and Edifying of others and yet willing himself never to be seen or notticed this is the man formed for God to shew forth his Praise yea blessed is the man who doth or ever did any thing inteerly for Gods glory it is worth the labours of our whole lifetime to have the Comfort of it when we must go the way of all the Earth and miserable is the man who breathing out his Soul into another World amongst other Imbodied Souls hath this to go with here is a Soul that never did good but hurt to other Souls helped none to Heaven but many to Hell Let these few things be your care in all commpany to do no hurt to receive no hurt to do good and receive what good ye can learn of others Walk within your House with a Perfect heart give good Example to your Families that neither Child nor Servant may die or remove from you without some help to their Souls that all of them may have it to say your Company was their Blessing Command your Houshold to seek and serve the Lord let them all have the Benefite and Example of Familie-worship shewing forth the Loving kindness of the Lord in the morning and his Faithfulness every night see that Pride hinder none of you to Pray in your Families as thinking ye are not so Gifted as others though your Talents be few yet by improving they grow Let none of your Families be as the Families of Heathens who call not on God be not Instruments of hardning your Children or Servants against Familie-worship when ye are gone be not Snares to their Souls by giving them occasion to say they never saw family Prayer practised nor the word of God read nor his Praises Sung See that secret Prayer be not neglected by any older or younger who are capable in the Family the neglect whereof of it self will prove a person to be ungodly for every Godly one will pray and every Child of God hath an inclination and some measure of help to Pray by the Promised spirit of Grace and Supplications if you have not a Disposition to Pray you have not the Spirit of Adoption Remember the Sabbath be kept Holy in your Families waste not that Holy time in idleness come and bring all you can with you to Worship God in the publick Assemblie Find not your own pleasures nor speak your own words on the Lords day it is a great Discovery of a Conscientious Christian who though tempted by others yet dars not profane the Sabbath by worldly Discourse weary not of Sabbaths but account them a delight and a merciful gift of God for the good of our Souls it hath been the Comfort of growing Christians to think on the Sabbaths drawing near knowing they might then warrnatably lay aside all Earthly cares and thoughts and so inteerly Converse with their God some of you have your daily bread to labour for through the week whereby ye are sometimes scanted for time to your Souls therefore loss none of your Holy time but when you are not at publick
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
meriteth consideration and so much the more because the Paschal Lamb Typified Christ who is called our passover and the Lamb of God who taketh away the sin of the World and tho' I do not observe this thereby to plead that the celebration of the Lords Supper should be no more frequent than the Passover yet it may be conducive for softning the rigide censures of some against others who cannot celebrat this Sacrament oftner than once a year though they willingly would Page 147. Since our Saviour hath taken off the confinement as to time and place it follows that they who celebrate it seldomer than the Jews did their passover must needs have less regard to the memory of Christs death and the deliverance wrought by it than the Jews had to their deliverance out of Aegypt there being no other imaginable reason that can tempt them to neglect purifying of themselves c. Ans This reflection is more severe than well proved for even those who have some measure of regard to the memory of Christs death may have such impediments invincibly crossing their desires that sometimes they cannot celebrate so often as once a year which may be the affliction of some ministers but not their sinful neglect nor oblivion of Christs death but. 2ly It 's rare to celebrate it more seldom than once a year in any congregation of our Communion where the congregations are brought to any tollerable Settlement I grant the time was that the people of our perswasion both Ministers and others were so pursued by Bishop's Courts because of their meeting together and adhering to their sound principles that some were imprisoned many Excommunicated and their Families broken other hunted as Patridges on the mountains and especially if they were found celebrating the Lords Supper if these be the times that the Author chargeth us with the guilt of seldom celebrating it is not fair for he knoweth as well as I who were to blame and I know where the Righteous God placeth the guilt Page 148. And there can be no better way of determining when we are oblidged to do it than by observing when God in his goodness gives us opportunity for either we are oblidged to do it or else we may choose whether ever we will do it or not Ans I am well satisfied with this proposals of opportunity providing that all consider and a be consider at a that every thing be considered to make it an opportunity indeed and a seasonable occasion for this celebration But First There may be a seasonable opportunity for the Ministers part when it is not an opportunity for the people There may be an opportunity for the Minister and some of the people when it 's not so with others of the people and renting of Societies must be guarded against There may be a fit Season both for Minister and people and yet all of them be obstructed by external lets Yet 2ly The Author 's calling this the opportunity whensoever they meet together as Page 149. I say this cannot generally hold for Christians may have occasion to meet together even for worship when there is no opportunity for celebrating the Lords Supper as when God requireth them to meet together for prayer and fasting and the day spent in such humbling exercises as are then suitable But. Page 149. The very design of our publick meetings on the Lords Day and not on the Jewish Sabbath is to remember and to keep up in our minds a sense of what Christ did and suffered for us till he come again Ans That the Lords day is designed for a memorial of Christs Resurrection all acknowledge but that it 's instituted for a memorial of his Sufferings and Death is new and unwarrantable if this had dropt from a Dissenters pen we had heard it again on both sides of our head Page 150. It seems then probable from the very institution of this Sacrament that our Saviour designed it should be a part of Gods Service in all the solemn Assemblies of Christians as the passover was in the yearly Assemblies of the Jews Ans The paralel made by the Author between the Jewish Assemblies and Christian Assemblies runeth not even and to make it straight it must run thus our Saviour designed our Sacrament should be a part of Gods Service in all the solemn Assemblies of Christians as the passover was in all the Solemn Assemblies of the Jews the paralel holdeth not otherwise and then it followeth that the passover was a part of Gods Service in all the Solemn Assemblies of the Jews which could not be since the passover was but once a year 2ly If then the passover service as to the time when were designed as a pattern for the time when our Sacrament should be celebrated then it will follow that our celebrating should be but once a year so that whatsoever was designed by Christ it 's evident our Author's design is at a great loss by what he now sayeth Page 150. And the same is further manifest in the second place from the examples of the Apostles and of the Churches of God in the New Testament they cannot be supposed but to have understood what Christ meant by these words Do this in remembrance of me and if it appears that they did make this feast a constant part of their ordinary worship we may safely conclude that Christ meant it should be so also and here it is observable that we do not find any Solemn Stated meeting of Christians for worship in the whole New Testament without it At first the disciples had their meetings every day and then they likewise daily received this Sacrament Acts 2 46. and they continued daily with one accord in the Temple and in breaking of bread from House to house Their meeting together was on purpose and with express design to celebrate this Feast 1 Cor. 10. 20. When ye come together therefore into one place this is not to eat the Lords Supper and downward Page 151 Then surely the Apostles saying that when you come together into one place this is not to eat the Lords Supper c. Gives us ground to conclude that in his opinion eating the Lords Supper ought to be one constant end of our coming together Page 152. When the meeting of Christians came to be fixed to the first day of the week or the Lords day the breaking of bread was likewise brought to the same day so Acts 20. 7. And upon the first day of the week when the disciples came together to break bread Paul preached unto them Ans By all this the Author is labouring to get the time of celebrating the Lords Supper fixt which he hath said Christ did not prefix 2ly He passeth now from his first overtur that opportunity was the time when this celebration should be for a Stated time is now his pursuite 3ly As to this Stated time he hath two of them in hand the one is every day the other is the Lords