AN ANSWER To a late BOOK, Entitled, a Discourse Concerning the Inventions of Men in the Worship of GOD. By William Lord Bishop of Derry.  
WHEREIN The Author's Arguments against the Manner of Public Worship, performed by Protestant Dissenters, are Examined, and by plain Scripture and Reason, Confuted; his Mistakes as to matters of Fact, Detected: And some Important Truth's concerning the Spirit of Prayer, and External Adoration, etc. Vindicated.  
By ROBERT CRAGHEAD Minister of the Gospel.  
Job 17.9. The righteous also shall hold on his way, and he that hath clean hands shall be stronger, and stronger.  
Jer. 15.19. Let them return unto thee, but return not thou unto them.  
Jer. 30.2. I will give them one heart, and one way.  
Edinburgh, Printed by the Heirs of Andrew Anderson, Printer to Their most Excellent Majesties, Anno Dom. 1694.   

TO the Right Worshipful the MAJOR, the ALDERMEN, and BURGESSES, of the City of LONDON DERRY, and of the Presbyterian persuasion.  
THese Animadversions on the Bishop's Book, are Dedicated to your Service, the Author and his Labours being yours by Right; Tho' this piece of Service be extorted, having no apprehension of appearing in this manner, had it not been the vindication of Truth, the undeceiving of strangers, and your uneasiness to find our manner of Worship exposed, vilified, and represented to the World as pure humane Invention, and therefore nothing but Will-worship; and yet worse, being made as black as Heathens, denying due Adoration to God, and casting his Word out of our Assemblies: a rare notion that all the polite Masters of most exuberant Invention, had never the brow to brand our persuasion with, before this Author appeared, who will be singular.  
And since we are now set out to the world as worse than the most degenerated and barbarous people that ever called themselves Christians, and thereby a Clothing of wild Beasts forced on us, as on many primitive Christians to enrage their Devourers; it's presumed none can offend, if by a just Vindication we strip ourselves of this covering, that the World may see we are no Savages.  
However this may appear impar congressus, as not standing on even ground with the Bishop; yet Truth being on our side, and he the first Aggressor, there's no fear but the God of Truth will throughly plead his own Cause: Therefore lest by the Author's bare naming of many Scriptures, whether pertinent to this purpose or not, any should be seduced, or vainly think his Book cannot be answered by any of us, who are arraigned and provoked, or that we are haters of Light, and unwilling our deeds should be made manifest, whether wrought in God or not, or that we are ashamed of our manner of Worship, or that we have not the confidence to convince gainsayers, and so suffer Truth to be betrayed by unreasonable silence, and lest that strangers, or our succeeding Posterity should be impressed with Calumnies for Truths; though▪ I be the very weakest of my Brethren, yet being in some special manner concerned in this place, and a Book sent me by the Author, am willing to try the strength of his Arguments, trusting that God will appear to make the issue and result of this Debate conducive to the further strengthening and establishment of many fearers of God, who desire to live and die in the Old Good Paths, and therein to find rest to their Souls.  
Yet I do freely declare to you my Worthy and Beloved Friends, that the constraint of putting such a Book into your hands, on so mean a subject, ministereth to me some melancholy reflections; for if ever any of my poor Labours had been worth your notice, after I had finished my course, it would been more comfortable to me, if the subject had engaged a Discourse, of things more profitable & spiritual than mere Jejune forms: knowing the people of London▪ derry, being as a Firebrand plucked out of the fire, stand in need of more suitable entertainment, how to make due returns of gratitude for so signal deliverance, than to be treated with a Dispute of Forms, so remote from the power of Godliness, and the present due sense of Works of Wonder, done for this people, which we are apt sinfully to forget, though peremptorly required to take heed, lest we forget the things which our eyes have seen, lest they depart from our heart, all the days of our life, but to teach them to our sons, and sons sons.  
God hath much to require of Derry, more than other places in point of Gratitude; August. epist. ad Marcell▪ speaking of gratitude, piously saith, what better thing can we bear in our mind? express with our lips? record with our Pen? hear more joyfully? consider with greater pleasure? or what better fruit can we bear than gratitude?  
It cannot therefore be unseasonable, to put you in mind of these things, tho' ye know them; or to improve this occasion for the help of others hereafter, to retain a due impression and regard to the great Works of God, there being no people in these Kingdoms, whoever had more special and immediate appearing of Sovereign Dominion, Wisdom, and Mercy, than this City, if it be considered  
That after vast numbers of people were frighted into it as a place of refuge, not knowing of one another, nor what they should do when within these Walls, having no Ruler but God alone, as of different persuasions, so of different sentiments, many consulting a Surrender on Terms as most rational, some few resolved against it (of which I was an Eye Witness) many secret enemies within, corresponding with those without; a potent Army under good Conduct, closely about the City; Streets, Lanes and Walls, often as in Fire, with multitude of Bombs, and many killed in Houses▪ provisions failing, and Soldiers almost starved, yet sallying out, waxed valiant in Fight; when their Enemies strong and full, found not their hands, but fainted in the day of Battle; when not only men's bodies were faint and sick with Famine, but hope of relief being deferred, made their hearts sick also; yet when weakest, were animated to that heroic resolve, to put a period to their own miseries, and perpetuat their loyalty by fight to death, when they could stay no longer within these Walls, rather than yield: I know of one fainting man, who said, within these three days we must either surrender or be dead men by famine; but was smartly taken up by others, replying, he was not worthy to live who spoke it, and while there was Dog or Cat in Derry, yet remaining, there should be no surrender; and further told him, you shall eat that Hat on your Head ere we yield. At this time the City was all over Deaths and Corpse, and rare to see a Mourner for the nearest Relation, when buried, many fainting on the Streets for want of the Fruits of the Earth; the City then appearing for no other use but to be a common Sepulchre to them all: nothing remained, but hope against hope, only by the good Providence of God, there were many Godly praying 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 persuasion, I shall not so much as name, that all may join together in due praises, not unto us, O Lord, not unto us, but unto thy Name give glory, for thy mercy and for thy truth's 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, thorough 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, hastening far away, when nothing pursued them but the Terror 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 Day? 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 surprised 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 Wonderful Works; and not be as these who Sung his Praise, but soon forgot his Works: For Preventing of this Forgetting, 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 testify 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 public Good of the City, Ministering Justice to all of all Persuasions 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 its Ruins 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 Entitled, A DISCOURSE Concerning the Inventions of Men in the Worship 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 Arraignment, the Author hath cast himself into some Labyrinths, out of which the Egress, may not be so easy as the Ingress, nor so pleasing to his Friends, as if he had employed 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 explicit 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, etc.  
Ans. All this is good and necessary, wanting nothing but due observation, for all of us should testify the veneration we own to so important warning from the Mouth of Christ. Let us come then to a fair Trial, who are most guilty of teaching for Doctrines the Commandments of men, and what he offereth according to reason shall be admitted, whether it breathe a Spirit of meekness or not, which is rather desirable than discernible in his Book.  
The Author cometh more closely to his Work, Page 3, and there placeth two sound Positions, first in these words,  
That it belongeth only to God to give Rules how he will be worshipped. The 2d, That the Holy Scriptures contain the Revelations of God's will concerning his Worship.  
Ans. I can desire no more of the Author, but that the Superstructure be fitted to these Foundations, they are so sure, that God willing I shall stand by them, to the end of this Discourse: But if he who asserteth them be found going off, or building Hay or Stubble upon them, let him not take it ill if I help his memory as occasion offereth.  
3ly. His Inference from these two, viz. That from these two we may reasonably infer, that it concerns us to keep as close as we can, to those directions which God hath afforded us in his word, without adding to, omitting, or altering any thing he hath there laid down, for since God hath vouchafed us a certain direction for his worship in the holy Scriptures; It's to be supposed, that all ways of worship are displeasing to him, that are not either expressly contained, or warranted by Examples of holy men mentioned therein.  
Ans. This also is found; provided always that what is said of the examples of holy-men be duly cautioned, for all the examples of holy-men mentioned in Scripture are not obligatory.  
Some of them being ●ad even in the matters of God; as Peter's dissembling for fear of the Jews, here was a hurtful example of an holy man, for Barnabas was carried away with this dissimulation. Some of them affected Preeminency, disputing who should be greatest: these are no warrants for us to do the like; seeing we are to follow them, but as they were followers of Christ: again, some of their practices were by extraordinary gifts, wherein they are above our Imitation: Some of them were by special direction hic & nunc, for avoiding offence, as Paul's circumcising Timothy, such was his purifying of himself in the Temple, according to the Ceremonial law: these practices were not patterns for other holymen, tho' contemporary with themselves, nor do the practices of any men oblige others, without either some antecedent or concomitant evidence, that it's the revealed will of God, such practices should be followed; otherways men should be Idols to us, making them Fathers of our Religion, in which respect we are to call no man Father.  
Page 3d. The Author distinguisheth worship into either inward or outward.  
Ans. The subject in hand requireth more distinctions of worship; as into civil and Religious; for many worshipped Christ on earth, with civil worship, only as a great Prophet and fame in the world, intending no Divine Adoration: next Ceremonial worship should have also been distinguished from Evangelical; for by Levitical worship, Sacrifices, the observation of feasts, divers washings were required, which by the coming of Christ are abrogated; these being carnal Ordinances, and some better things provided for us: our Saviour principally requiring such worship, as is in Spirit and Truth, not excluding external Adoration as it's required.  
Page 4. We have a Description of inward and outward Worship; The inward Worship of God, consists in the inward Homage and Subjection of our minds to him; the outward consisteth of such acts and duties, as serve to express this inward subjection of our Souls, or that promote, increase, or contribute towards it.  
Ans. I pass the Description of the inward, but the Description of the outward Worship is unsound, and of dangerous consequence, and had been easily helped, if the Author had said it consisteth of such Acts and Duties, as God hath appointed for his Worship; but according to his Assertion there is an open Gap, made for all the Humane Inventions that the fertile imagination of man can devise, providing he but think they will serve to promote, or contribute to inward Homage; thus the Papists have brought in most of all their Idolatry, and Superstitions; and others may do the like, if they but apprehend what they do, may promote inward Worship. Here my Author goeth off his Foundation, that the Scriptures contain the Revelations of God's Will, how He will be Worshipped; and if I were of the Author's Judgement, declared by this Description, I would never have put Pen to Paper against the Inventions of Men in the Worship of God; for it's vain to open a wide Door for them, and then forbidden men to come in.  
Page 4. We must remember that it's in these outward Acts, that we are more immediately concerned as public Worshippers.  
Ans. I do not take the Author's meaning to be so bad as his words, in what is here asserted, supposing the sense of his Words to be, that men disputing of Worship, they are more immediately concerned in outward Worship than inward; for certainly as acting Worship we are most concerned in the inward Adoration of the Soul; as Christ hath taught, that the Father seeketh such to worship, as worship him in Spirit and Truth.  
The last thing in the Introduction is the Distribution of Worship into its parts.  
Praises, Prayers, Hearing, Bodily Worship, and Celebration of the Holy Sacrament of the Body and Blood of CHRIST.  
Ans. This Enumeration is not sufficient; for why, the Sacrament of Baptism is omitted, no reason is given, but the Author intending to Treat on no other Heads, but such as he hath named, I shall pass it, though other substantial parts of Worship are also left out.   

CHAP. I. Of Praises.  
PAge 6. The Author doth forthwith fall upon the offering up of Praises to God by the use of Psalms, and for its Authority quoteth 2 Chron. 29. 30. Hezekiah the King, and the Princes, commanded the Levites to sing praises to the Lord, with the words of David and Asaph, and they sang with gladness; and Ephes. 5. 19 and Col. 3. 16.  
Ans. To all this we agree, knowing it our duty to praise God by singing the Psalms of David.  
But Page 7. Though the Scriptures recommend to us singing of Psalms, yet in some cases they allow us to say them:  
Ans. 1. Who doubteth but we may Read or Say Psalms, either in public or private: But, 2ly, This saying Psalms, is not to turn out singing of Psalms, which is the ordinance of God: I often read of singing, but no where in Scripture of saying Psalms: what induceth the Author to make so great a trouble to himself and his Reader, I understand not; only I know Papists have a way of Singing, and muttering Psalms, and Songs in their Worship.  
But I find our Author resolved to prosecute this Saying instead of Singing; for,  
Page 8. 'Tis certain the Word of God recommends to us Psalms and Hymns in prose, etc. and as to the Hebrew Psalms its evident they are Poetical, but the Poetry of them consists rather in the stile, and manner of expression, than in any certain measures or Verses. And afterward, we cannot find that the Church in our Saviour, or the Apostles time, did sing any thing in Verse, but we are sure they sung Hymns in Prose So that we have no certain Scriptural Warrant for the use of Verse or Metre.  
Ans. The Author hath raised a Dust, which himself cannot blow away again, and all for saying in place of singing, in a most unnatural, harsh, rustic manner; whereas we are all provided with a more decent, melodious manner of singing the Praises of God.  
But he saith, God hath recommended to us Psalms and Hymns in Prose.  
Ans. God recommendeth to us the singing the Psalms of David, which at God's direction were in Metre, and therefore should be Translated into Metre; that they should be fit for singing in our Language, as they were sung by the people of God in the Hebrew, that being their Language.  
The Author confesseth the Hebrew Psalms were Poetical, but not Verses or Metre.  
Ans. This is a contradiction, and as much as if he had said, they were Poetry and not Poetry; for Poetry is an Art of making Verses, by its Definition: Therefore to say that Poetry is in the loftiness of the stile, and manner of expression, is without colour; if Poetry want its numbers, pauses, and measures; which are called its feet, it falleth, and is no more Poetry, therefore the Hebrew Word properly signifieth a Psalm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cantus poetica arte concinnatus ab amputare praecidere, wherein pains is taken to have it fitted for Melody, by cutting off what will not serve the due measures of Verse. 2. The frequent directing the Psalms to the chief Musicians, for public Worship, is an undeniable Evidence that the Hebrew Psalms were sung Musically; The Melody of their singing was so pleasant, that strangers required to hear their Songs, not for the Matter, but for the Music, and were it necessary, many Testimonies might be adduced for confirmation of this, that the Hebrews did sing their Psalms in Metre, Gomarus in prefat, ad lyram Davidis, Quoteth Hieron: in prefat ad librum Job: & Philo Jud: and many others for it.  
But the Author cannot find in the Primitive times they sung in Verse.  
Ans. Because they did sing Psalms, therefore they sang Verses, the Hebrew Psalms being form by the direction of God in Verses to their hand.  
But saith he, we are sure they sang in Prose.  
Ans. But his saying so cannot make his reader sure, one argument would do better than if he should say twenty times he is sure, yet upon his own invisible assurance, he affirmeth that we have no certain Scriptural warrant for the use of Verse.  
Ans. Our Scripture warrant for singing Metre is plain, because first the Psalms of David in Hebrew are Metre. 2ly. We are commanded to sing these Psalms. 3ly. Finding them in Metre they must be translated into Metre, that we may sing them with understanding in our own language, and melodiously as the nature of that Duty requires.  
Page 9 He formeth an objection, that I think neither worth his forming, nor my answering, viz. That some may fancy Verse was not in use in these countries, and therefore they sang in Prose; to this he answereth, that Poetry was then at the highest perfection.  
Ans. The Author begs the question, as if it were granted they sang all in Prose, which we deny; but 2ly. If Poesy and Music was so much in fashion they had been the more to blame, if they rejected a decent, and practised an indecent, and unnatural way of singing; And the next is no better, viz;  
If the Holy Ghost had thought Verse necessary, he would have inspired some holy-men to translate the Psalms into Verse.  
Ans. There is no need of extraordinary inspiration when the light of Nature, and its improvement by industry, can reach the end; therefore this argument is not Cogent; and his next objection is worse, viz.  
That the Prophets of the heathen wrote their Prophecies in Verse to their gods: We know not but this may be a reason, why the Holy Ghost thought fit that such as were inspired by him should decline that way.  
Ans. He saith we know not, and may be, but are these arguments? to what purpose should any man answer may be? Yet 2ly. his may be is too far, especially considering that God had already directed the Psalms of David to be Musical; and next, because this is an unwarrantable encroachment upon the reasons and thoughts of the Majesty of God.  
The Author cometh next to responses in the Praises of God Page 10th. As the Scriptures prescribe, as the use of Psalms in the Praises of God, so they encourage us to offer these Praises by way of responses or answering, for this we have the best example can be desired, even the blessed Angels and glorified Saints, so Jsa. 6. 3. And one cried to another, Holy, Holy, Holy, is the Lord of Hosts.  
Ans. The Author mounteth too high in seeking a Seraphic pattern, for though they be glorious Spirits, yet the argument after examination will be found but a glorious flourish; and for this particular Scripture quoted, I shall make it appear there are no responses in it; first in the Original he to him though the translation wordeth it another; yet there is no more in the Text but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic ad illum. one crieth, but no other answereth; therefore there is no response, 2ly. Responses amongst men require some difference in the matter; but all that is cried is one thing in the Text, no variation of a word. 3ly. Responses require speaking Successiuly, one after another, but there is no such thing in this Text, this then prejudgeth the reader, to name a Text for probation of that which nothing in it can prove, and so impose on inconsiderate People, as if all were made good by Scripture▪ 4ly. Tho' there were alternal Praises by Seraphims, yet Seraphic Praises are no pattern to us, for Stated worship on earth, as God willing, shall further appear in answering to the Next.  
Page 10th. And the Church triumphant through the whole relation is (I think) constantly represented praising God after this manner so Rev. 7. 9 the multitude that represent the people, cried with a loud voice, Verse 10th. Salvation to our God which sitteth upon the Throne, and to the Lamb: And then the Angels and elders, who represent the Clergy perform their part, Verse 12th. saying, Amen: blessing and Glory, and wisdom, and thanksgiving, and honour, and power, and might be unto our God. They are represented the same way, answering one another, Chap. 19 1. I heard agreat voice of much people in Heaven, saying, Alleluia, this they repeat, Verse 3. etc. The reader may peruse the place itself.  
Ans. 1. The Author supposeth without any Proof, that these Scriptures speak of the Church Triumphant; but judicious commentators, and many of them judge, that both these Scriptures relate to the Militant Church; in the 7th Chap. They are Praising for the begun deliverance from Antichrist: Tho' the expressions of their praises be in Heavenly terms, such as the Prophet Isaiah frequently useth of the Gospel Church, as Isa. 35. 10, 25, 8, 51. 11. etc. Because these praises shall be perfectly accomplished in Heaven; and it's observable, that in the two last Verses of that 7th. Chap. There are six future tenses that these things shall be, whereupon the English Annot. commenting on the 17th vers. of that Chap. (he shall feed them) expound them thus, he shall provide for their Souls, until he bring them to full Happiness, so the Dutch Annot. give the same sense, so Marlorat quoting many Protestant Divines, so Mede, and Durhame.  
As for Rev. 19 That the state of the Militant Church is understood there, the Text itself maketh it undeniable; for after the overthrow of the seat of the beast, other enemies are found gathering together with the beast, and making up Armies to fight against the Church, as is clear from verse 19th of that Chap. Therefore this cannot be the Church Triumphant: the Author hath an easy custom of quoting many Texts without explication, or pondering, whether such Texts be real proofs of what he asserteth, or not.  
2ly. There being such grounds to judge that these two Chapters quoted by the Author, speak of the Church Militant, then let it be considered, when or where could that multitude meet together of all Nations, whom no man could number for stated Worship, is this imaginable? Next, seeing they could not meet for stated Worship, than there can be no Pattern drawn by it for our Worship▪ and  
3ly, Not being stated joint Worship, it's impossible there could be Responses by Nations at so vast a distance.  
If the Author will have it so, that the Triumphant Church is meant in these places, though Armies be found gathering against Christ and his Church, though it were so (which cannot be granted) yet the Heavenly Host of Angels and glorified Spirits, whatever be their manner of Worship and Adoration, it can be no Pattern to us; because  
First, There is no Temple there, Rev: 21. 22. I saw no Temple there, that is, such a Temple as is on Earth; though there be another kind of Temple there, called God's Temple, that glorious Habitation above, but no Temple for such Worship as we must have, and there being no Temple, therefore no pattern for us.  
2ly, It hath pleased God to give us a complete Pattern for his Worship already, so that we need not say, Who shall go up to Heaven for it.  
3ly, The Scriptures contain the Revelations of God▪ s Will concerning his Worship; but the Scriptures do no where reveal this, that the Worship of Angels is to be imitated by us; Do you know how to place yourselves about the Throne? Have you Crowns to cast down before the Divine Majesty? Have you Palms in your hands and white Robes? Men have need of sobriety in drawing Arguments from Symbolical, or Enigmatick Theology.  
4ly, The Laws for their Worship is not only unknown to us, but they are not Laws to us; and therefore it's but presumption to make them Laws to ourselves.  
5ly, Where Responses are used amongst men, the answerers are restricted and limited to such a Form of Words, and must wait for one another, their Clergy must begin; Who can imagine that the multitude doth lead Angels, Clergy and all? as here the Author maketh up the Choir; yea, Christ himself one of the number, as the Author placeth him, Verse. 5. of Chap, 7 For its Christ that speaketh out of the Throne; and this of itself doth make the urging of Responses from these Scriptures the more dangerous.  
6ly, All then that could be made of these Scriptures is, That blessed Harmony amongst all the glorious Inhabitants, in Praising God, each directing Praise to the same Divine Majesty, one part not depending uppn what another shall speak, as is the manner of Responses amongst Men.  
7ly, Neither our Saviour, nor his Apostles, did ever institute nor practise any such manner of Worship by Responses, though the Apostle Paul was caught up to the Third Heavens, yet he bringeth us no News out of Heaven, for this new manner of Worship; if he saw it, yet it was not expedient or lawful to acquaint us with it. I grant it's storied of one Ignatius, a Popish Bishop (not the good old Ignatius) that in a Dream he saw the Angels Worshipping by Responses, and this being published, the Novelty pleased the vain humours of many; and so Responses came in fashion.  
Object: But this manner of Worship is recorded, and are not all Scriptures for our instruction?  
Ans. All Scriptures are for our instruction I grant, but for our imitation I deny▪ many things are written, whereby we should be instructed, that we cannot, and should not imitat: Some Angels pour out Vials on the Earth, some on the Fountains, and Rivers; But is this an Example for you to perform the like? Others cast down their Crowns before the Throne, but sure you cannot imitat this, you will not cast down your Crowns till you get them: 'Tis far wiser work to be labouring for a firm Hope, that they shall at length be put on our Heads.  
Page 11. I make no question but this is taken by allusion from the manner of the Churches praising God on Earth.  
Ans. 1. But his Reader may still question it, for all the Author sayeth, saying and proving differ much. 2. Consider this is again begging the Question, as if it were evinced already, that Worship by Responses, is the instituted manner of Worship on Earth, which we still deny, seeing no Probation. 3ly, Can it be warrantably asserted, that Angels must be beholden to us for Instruction, how to Adore God in Heaven? 4ly, The Author thus runneth himself into a vicious circular Argumentation; the Angels learn of us, and we learn of them, and so round.  
Ibid: And there is nothing in it, but what is agreeable to the Command of Teaching, and Admonishing one another in Psalms and Hymns and Spiritual Songs, which supposes every one to have a share in them, either by turns, or bearing a part.  
Ans. 1. The place quotted is Coll. 3. 16. I question not but the Author knows the Original Words of that Text, where it's found the words one another is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yourselves, and so it's Translated, Ephes. 5. 19 Speaking to yourselves, taking Instruction to yourselves by Psalms: What can this make for Responses. 'Tis said in the same Scripture, Let the word of Christ dwellrichly in you, and singing with grace in your hearts: But who is the answerer? 2ly. That therefore it's done by turns, or bearing a part, is said, but no appearance of proof. 3ly, The Author supposeth this singing to be public, but grant it were, yet he who singeth is to receive instruction to his own Soul by the Psalm he singeth, and beareth his part when he singeth jointly with others; and by this good example teach one another; but the Author goeth on.  
It was common for one to sing, and the rest to hearken for their instruction.  
Ans. 1. That but one sang in public Worship, cannot be instructed, but the contrary, that they sung joint Praises to God, otherways it had been no public Worship. 2. If but one sung, and the rest harkened, where then was the Response? with what colour can this be made an Argument? but his next Argument will be stronger if he can; therefore,  
Page 11. 1 Cor. 14. 31. For ye all prophecy one by one, that all may learn and be comforted; Prophesying here, as we may find from the 26 Verse of this Chapter, includes Psalms as well as Doctrines, Tongues, Revelations, and Interpretations, and the praising God one by one, or by turns, amounts to praising him by way of Responses.  
Ans. 1. There are no Responses here directly or indirectly, the plain scope of the place is to establish due order in Church Assemblies for preventing confusion, and for Prophesying one by one, is no more but successively to deliver their Prophecies, not to affect Precedence in uttering their Gifts, or disturb one another, and so cause confusion in the Assembly: To call this Responses is a mere violenting of Scripture. Consider 2ly, He who had a Prophecy, had it entire by himself, no other concerned in it, until it was uttered; the rest were to hear, but to bear no part in his work; and he who was to Prophesy next, was to deliver what God gave him, without any relation unto, or dependence on what was spoken before, no intermixing of their Discourses, where then doth Responses appear? which require some coherence of matter: But, saith the Author,  
Herein they acted according to the settled Order of the Churches, vers. 33. As in all the Churches of the Saints.  
Ans. Can any man have the confidence to say, that this proveth Responses were in all the Churches of the Saints? Whereas without evident wresting of Scripture, there is nothing of the nature of Responses found in that Text. 2ly, This is not fair Treating of Scripture, to rend a parcel of it from the rest, which would clear the whole: Therefore, I will lay before the Reader, that which the Author hath not set down, Vers. 33. For God is not the Author of Confusion, but of peace, as in all Churches of the Saints. This Verse being considered, cleareth the whole scope; That for preventing confusion, they should not speak together, but each of them after another, entirely what God the Author of the Gift had given them: Yet the Author goeth away triumphing, that here is an unquestionable Precedent for Responses; I doubt if that man be on the Earth, that will see this to be a precedent for his purpose, except they have the Author's Eyes.  
Page 12. This way of praising God by answering one another, is the most ancient we find in Scripture, for thus Miriam praised God, Exod. 15. 21. And Miriam answered them, sing ye to the Lord, for he hath triumphed gloriously, etc.  
Ans: There are no Responses here, because first, there is not one word spoken in this Text, but what the Prophetess Miriam herself speaketh, for the women who are with her, are playing and dancing but not speaking, therefore no Response is made by any.  
Object: 1. But seeing Miriam answered, 'tis therefore to be supposed, that some spoke before her.  
Ans: This will not hold, not only because the Text mentioneth no words of any other; but because the Word Translated here answered, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this word is commonly used where there is no previous words leading to any answer, as our best Hebrew Lexicons Translate the Word, to speak or begin to speak; So also our Saviour did frequently in the Gospel, begin a Discourse thus, He answered, where there was neither Matter nor Words relative to what he spoke, as Mat. 11. 25. etc.  
Object. 2. What Miriam saith, may relate to what the men sung in the beginning of that Chap:  
Ans. Responses require distinct matter, but here the matter is the same, so that Miriam is only repeating that which was sung by Moses and the men, repetitions and responses are quite different; It's to be observed also, that Miriam and the Women were in a distinct body by themselves, not amongst the men when this song was Solemnly sung by them, for it's said, verse 20th. The women went out after Miriam, and then the song was repeated by the Prophetess; the Text giving no account of words by any other: So that Miriam can do no service to the Author, therefore help is yet sought from another.  
I reckon the songs, with which the women of Israel received Saul, 1. Sam. 18. 7. To be religious, and there it is expressly said that they answered one another, and Chap. 2i. two. Did they not sing one to another, but whether these songs were religious or not, etc.  
Ans. The words one another, is not in the original of any of these Texts, for 1 Sam. i8. 7. These words one another are set down by our translation, in a different Character, to let all know that they are not in the Original, look on the Text itself in Hebrew, and you will find it so: & I Sam. 2i two. wanteth these words also, all that is said by the servants of Achish, is not this David the King of the Land, did they not sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huic to him, so Arias Montanus translateth it. But. 2ly. The Author hath good reason to raise a doubt, whether these were religious songs or not; the whole being but a civil Congratulatory Salutation after a Victory.  
Page i2. But our Author affirmeth it for certain, that the composure of some Psalms discover they were to be sung in parts, as Psa. 24. etc.  
Ans. The Author's certainy, giveth no certainty to his Reader, But, 2ly. Suppose some Psalms be form in Parts it will not follow, that these Psalms are to be sung by responses: for there is a Composure of Verses, called Versus Amabaeus, wherein there are divers parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon one another, but not sung by one another, wherein divers persons and Actions are represented, who never have occasion to meet together for alternat singing by responses: and thus we see how authority for responses faileth the Author wherever he seek it, but at last.  
Page i3. He saith, 'Tis obvious, that natural necessity will teach any considering man this way of alternat singing, because if the Psalms are long as some are, no one man's voice can hold out to the end.  
Ans. What constraineth you to sing so much at once? Why do you make such a rule to yourselves without any command of God? ye put Fetters on yourselves, and then there must be another invention to ease you by responses; and causing another to do a part of your work, dividing that in Parcels, the whole of which is the entire work of every Joint worshipper: the Author having no more to say for responses, cometh to show us authority for Instruments in the Worship of God.  
Page 13. The 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, etc.  
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 show 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 Cymbals, 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 expired 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 glorify 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, etc. And not by the dictates of Nature, but as a Prophetess, which dissolveth the strength of the Author's 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 ordinarily 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 seeing 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. 'Tis observable that the word we render, sing Jam. 5. i3. Originally implies 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 man's 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'll not make experiment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
No more is necessary in this Section, but to let the Reader know that the Ancients 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 belonged to the Infant State of the Church; & August, on Psal. 33. Saith, let no man betake himself to Theatrical Organs.  
'Tis known also, that the use of them was brought into Christian Assemblies 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 Public 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, etc.  
Ans. These words are good in themselves, but to intermix them with the words of Gods immediate dictating, is mere 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 colour, 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 replied 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 hinder them by Responses; for the whole that is to be sung Publicly is the part of each worshipper, and none of them should be interrupted by the answering of another, but all to sing Jointly with one accord.  
There is no more in this Section that requireth answer. The Author concludeth joyfully, that their Praises are agreeable to holy Scriptures; and yet just now he told us of no other warrant for some part of their Worship, But our Church has thought sit to require, if that be as good as Holy Scripture, let the Reader judge? for at this rate they may bring any thing to be Worship, if they but think it fit.   

SECT. 3.  
PAge 18. We are desired to compare our practice in our Assemblies with our Bibles.  
Ans. What▪ so great need of our Bibles for public Worship? seeing if the Church think fit, we me may Worship without Bible authority? 2ly, It's at our Bibles we would be; but the Author is driving us to that manner of Worship that we cannot find in our Bibles, I leave it to any judicious, unbiased Reader, if any Scripture Proof be for singing Prose, singing by Responses, or for the use of Instruments in the Gospel-Church. What he saith Page 18. of our Directory to sing Psalms, and Read Line by Line, is that which we both practise and avow: And 2ly, To Sing so many Verses▪ as public Edification, and opportunity require.  
Page 18. The Author desires to observe, that he doth not condemn the singing of Psalms in Metre as unlawful.  
Ans. If not unlawful, Why then so many Arguments (such as they are) against it? 2ly, How can the Author say its▪ not unlawful? seeing in the very next page he saith it appears purely of Humane Invention: and the following page again, the singing of Psalms in metre, is not the Scripture way of using them. And page 24 Its purely and immediately the invention of men: Is it so? even as to acts of Worship, and yet not unlawful? Then it followeth, according to our Author, that some pure immediate Inventions of men, are not unlawful in the Worship of God; to what purpose should he emit a Book, pretended against the inventions of men in the Worship of God; and yet that which himself calleth purely and immediately the invention of men, is not unlawful, by the Author's own words?  
Page 20. And I question, whether all of them were ever yet sung through, in one meeting place, perhaps not in all the meetings of the Kingdom.  
Ans. Is this the Spirit of meekness, we heard of a little ago, if he would not have his Reader believe it, why doth he write and publish it? and if he would have the World to believe it, than they shall believe that which is not Truth? for I know Meeting-houses not far from him, where the Book of Psalms is sung every Lord's Day in order, some portion of them, I say, every Lord's Day, from the beginning to the end of that Book, though some others use their liberty in singing such Psalms as are most agreeable to the Doctrine then Preached.  
As to what he saith of the Dr. Manton's calling the Debate of singing Prose or Metre a vain Cavil: It had been good for our Author he had been of the same mind, I will take no further notice of this.  
Page 21. The Author complaineth heavily of the Translation of Psalms into Metre, saying, We have a Command to Translate the Psalms, but none to turn them into Metre: and again in the same page, he saith, it seems to give Humane wit too great a liberty of treating the Word of God as men please.  
Ans. The Psalms are Translated into Metre, because God gave them to his Church in metre, sufficient hath been said of this already, and I will not repeat.  
2ly, What the Author saith of the danger of Translating into Metre, doth militate against all Translations; for often many words must of necessity be used for Translating so concise a Language as the Hebrew; and yet no wrong done to the Text: Let the Author also remember what himself hath said, page 14. That if there be any mistake through humane frailty, not contrary to Faith, this aught to be no exception against the use of the Translation, the same serveth also for Translating into metre, they cannot cease to be the words of God, because they are Translated into metre, for the reasons already adduced.  
3ly, The Author appeareth under some Grievance, as to the Translation of Hebrew Psalms into metre; some of them, as he saith, hardly doing justice to the sense of the Text. If he be concerned in any such Version of Psalms, he would do well to endeavour a rectification; for it hath been said by judicious persons of his own persuasion, there is need for it.  
4ly, And if the Author will lay aside prejudice, and be so humble as to accept of Relief from his Grievance, I would recommend unto him a Version of the Psalms into Metre, practised by us, exact to the Hebrew Text, and so exact, that the Author may spend time worse, than peruse and compare it with the Hebrew, wherein he shall not find varying from the Original, nor unintelligible nauseating Expressions.  
5ly, The Author is so disgusted with the Psalms in Metre, that he saith, Page 21. We ought to use them as Humane Composures only, and not as God's Word, and so they are used by our people in our Assemblies, not as any main substantial part of the Worship of God; but rather as a voluntary entertainment of Devotion, and a refreshment to the people, between the parts of the Service, etc.  
Ans. This is odd confusion concerning Worship, as ever I heard, for by the Author's words, singing praises to God in metre, is Worship, & yet 'tis not Worship; I prove both from what he saith: First, he acknowledgeth it to be Worship, but it's not a main substantial part of Worship, than its Worship, but not main Worship▪ was ever such lame Worship heard of before? Yet 2ly, It's not Worship, but a voluntary entertainment and refreshment; that is, it's a voluntar Service, but not posted as commanded Worship.  
2ly, Will the Author say that a necessary Translation of the Original into words, intelligible by us, and in metre, according to the Original, doth divest it from the dignity, of being still the Word of God? he may as well say our Bible is not the Word of God, because it's not Hebrew and Greek, but only English.  
3ly, If the Author be satisfied that singing Psalms in metre is not Worship, then why doth he obtrude it on God on any account, for he saith, page 22. That this singing in Metre is at present in use, both with you and us: why doth he not bring forth his strong reasons to convince the Church of England that they are all in Error, and himself only in the Right?  
4. Shall men's recreations and diversions, he made stated worship to God? and why should the poor people be imposed on? for they take it for 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 public 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, seeing 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 Lord's day in Public; and at each time commonly much more for quantity than the Author nameth.  
3. That for ordinary we sing these Psalms in our Families daily, and orderly from the beginning to the end of that Book; We wish we could say as much of those of another persuasion, and that they were taught by word and example so to do; For in dwellings of the righteous should be heard the voice of melody and Praise, and now being thus provoked I am free to assert, and that not at random, that there are more of the Psalms of David sung in one of our Congregations every day, than in the Author's whole Diocese (as his) in a week, Churches and altogether: and 'tis no wonder, when I remember the words of the Author, Page 180. In his epistle to the conforming laity of the Diocese 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, etc. 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 immediately dictated by him, either in reading or singing of Psalms.  
4ly. But singing is not all our praising in Public, finding it our duty Solemnly to give thanks to God for the great Salvation by Christ: which in our Public 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 persuading 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 public, 2ly. Responses in singing, 3ly The use of Instruments in Gospel worship, 4ly. Intermixing these words, Glory to the Father, etc. 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, that 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 clothed, the Scriptures warranting this distinction Mat. 6. 9 after this manner pra●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 joined 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 man's prayers are acceptable to God.  
A 4th. Concession is Page 54.  
But in as much as God has not expressly forbidden all extemporary prayers I would not be understood by this, to condemn all such as unlawful.  
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, etc.  
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, 'tis 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 always 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 public 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 biased Reader should think Scriptures too hot to be touched by us, they shall be particularly considered.  
Deut. 26. 3. 5. And thou shalt go unto the Priest that shall be in those days, and say unto him. etc. 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, etc.  
Ans. The occasion of repeating these words is not the same now as then; foe 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 Da● 9 5. We have sinned and committed iniquity, and have done wickedly, 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? seeing 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, seeing they may be enlarged or varied?  
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, etc. 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 itself on this wise, that is after this manner, and so may be varied, which the Author alloweth.  
Joel 1. 14. Gather the Elders, etc. and say unto the Lord, alas for the day: and Joel 2. 17. Let the priests, etc. 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 many 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 formally 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 Liturgy 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 joined in their Traditional, Corrupted Worship, can never be instructed; for he preached against their manner of Worship, as vain, and that he would then join with a vain Worship, is worse than Gratis dictum, though 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 'tis not safe to cast such an imputation on him, who is the Wisdom of the Father; and if the Author shall say, that though Christ needed not forms Himself; yet he might use them for example to others to use Forms.  
Ans: This also is said without Book; for it can be no where proved by any part of Scripture, that ever Christ Prayed by any form, though he taught them to Pray by prescribing them a Prayer; but did not Teach them to use forms by his using them, nor bind them to the words of any form.  
Page 31. The Author cometh at last to put the matter out of debate.  
Our Saviour hath put this matter out of all dispute with impartial men, by prescribing a form to his Disciples, when they desired him to teach them to pray.  
Let the Reader observe a few things, before I come to particular Answer.  
1. That the Lords Prayer being a Form and Pattern from Christ's own Mouth, we judge ourselves obliged to a great veneration thereof.  
2. This Pattern being a sum of all we are to pray for, we judge no Prayers warrantable, but such as are agreeable unto it.  
3. We are still to pray this Prayer, albeit we use not its precise words.  
4. That this same Prayer may be warrantably prayed in its express words verbatim, is acknowledged, and that none should be offended when it is so used, providing it be used with reverence, and duly placed in the Worship of God.  
5. The Authority is so great, and the Institution so plain, that if we be not warranted by the same Authority to use these, or other words in Prayer; then we should be indispensibly obliged to use these very words precisely.  
6. But if the same Authority allow us to use other words, though still the same Prayer, than the obligation to the same words only ceaseth; and none should be offended when other words according to the same pattern, are made use of in Prayer.  
Remember also to observe the Author's Concessions already mentioned, as to all forms of Prayer.  
And another Concession in the general, Page 153. which will contribute to clear the Subject in hand.  
Yet in a controverted place of Scripture concerning the meaning of a Command of Christ, relating to some positive duty, I take the constant practice of the Church from the Apostles downward, to be a good means of determining the sense of it.  
The Author had done well to make the Reader understand more distinctly what he is disputing for; if this be his Thesis, that no words in Prayer are lawful, but the words of the Lords Prayer, let him speak it out, and hold by it; for he often giveth his Reader ground to think so by his Arguments, particularly Page 33. and 35.  
These things being premised, I shall now, God willing, give particular answers.  
Page 31. The Author sayeth, For we find his way of Teaching them, was not by directing them to wait for the impulses of the Spirit, and immediate Inspiration: and afterward, but prescribing them a form of words, and commanded them to use it, Luke 11. 2. And he said unto them, When you pray, say, Our Father which art in Heaven, etc.  
Ans. The Author's terming the assistance of the Spirit of Grace, waiting for impulses and immediate inspiration, is unsavoury at best; for if he mean the way of Quakers, who will not pray, before they be previously moved by impulses, it is not candid in him to throw this imputation on others, who disown that manner of waiting: But  
2ly, We are obliged to pray and wait for the assistance of the Spirit of Grace and Supplications, Christ having promised to give the Holy Ghost to them who ask him, Commanding expressly to wait for his promised Spirit, Acts 1. what ever extraordinary Gifts were then to be given, yet the Spirit of Prayer was included, as was found by experience afterward; so that exposing of this waiting without due caution, is dangerous, especially in an age when profane Atheists are ridiculing all the gracious Operations of the Spirit of Grace as Enthusiasm, and so to have us back to Heathenism.  
3. Tho we are not now to wait for extraordinary and immediate Inspiration; yet we are to wait for the ordinary assistance of the Spirit of Grace and Supplications, promised to all Believers.  
The Author quoteth Luk. 11. 2. but not Matth. 6. 9 which saith, after this manner therefore pray ye.  
It was not fair to cover this Scripture, which giveth occasion to remember another of our Author's Imputations, page 95. where he chargeth us with a design of concealing Scripture. (how unjust the world knoweth) however, the keeping up of the parallel Scripture, to Luke 11. is a concealing of Scripture in the very season when it should be published: did not the same mouth which uttered these words, say, utter also these words, Pray after this manner, are they not of equal Authority? and equally necessary for the Reader to understand?  
2. No man will say this variation in the very entry of the Institution, was fortuitous or unnecessary; but for some peculiar instruction to the followers of Christ, that they might understand how to improve this pattern of Prayer.  
3. Therefore we own as great veneration to the words of Christ, Matth. 6. 9, as to his words, Luke 11. 2.  
4. Christ himself in the Institution maketh a considerable alteration of the words, which plainly evinceth that it was not so much mere words, as matter and substance that Christ taught his Disciples.  
5. That the difference as to words is Conspicuously great, let them be particularly considered.  
1 Math. Hath, After this manner, Luk. hath, say.  
2 Matth. Hath, Give us this day our daily bread. Luke hath, day by day.  
3 Matth. Forgive us our Debts. Luk. Forgive us our sins.  
4. Matth. As we forgive our Debtors. Luk. For we also forgive every one that is indebted to us.  
5. Matth. Hath a large conclusion, For thine is the Kingdom, and the Power, and the glory for ever Amen. Luke Hath no conclusion, nor so much as, Amen.  
6. The difference then being so great in wording of this Institution, it must some way be instructive to us, none daring Impudently, or profanely to say, it flowed from a negligent omission: That than which natively appeareth is, that it was never Christ's design to limit us to bare words: Why is it delivered to us in different words? But to show we may use different words, and keep by the matter.  
7. Whichsoever of the Evangelists a man shall follow in this Prayer, he shall be constrained to use different words from the other Evangelist, and yet both are the Institution of Christ; Therefore by Christ's Institution, different words are warrantable in praying this Prayer, seeing the Institution itself is in different words.  
8. If it had been Christ's mind that only these precise words, should be used in Prayer, than the Apostles would have used these words of Prayer, for as the Apostle saith, we have the mind of Christ; but we do not find that the Apostles in their Prayers, ever made use of these very words, it cannot be said they prayed none, for we have their Prayers recorded; It cannot be said that they forgot, or were negligent of their Master's command, for great grace was upon them all; it cannot therefore be said that they were left of God, to their inventions in prayer, for God did shine upon them, and helped them to pray with great success, and immediately after their praying, they were filled with the Holy Ghost, Act. 4. 30. Yet in all these Prayers we find not the Form of the Lords Prayer used by any of them as to its words, tho' none should doubt their keeping by the matter.  
Now let the Author say plainly whether the Apostles sinned in not using that Form of words? or if they did shake off the badge of their profession, by omitting to use these words? For the Author calleth this Form of prayer the badge of our profession: If he say they got extraordinary help for Prayer, I would soon answer, that the more bountieful their Master was to them, they should have been the more tenacious of any thing concerned his honour, as a Badge of their profession.  
Add to all this our Author's Concession , that the practice of the Apostles, is the best way to know the meaning of a positive command; let him now make application, for the constant manner of the Apostles praying was by using other words.  
Object. But the Apostles might pray this Form in words, tho' it be not recorded to us.  
Ans. De non existentibus & non apparentibus idemest judicium, that which appeareth not, is to us, as if it did not Exist.  
Page 32. He saith, that which the Disciples desired of Christ, was not to teach them absolutely, or in general to pray, but as John taught his Disciples, that is to give them a Form of prayer.  
Ans. All this is gratis dictum, without any proof, for first to say, that the Disciples were so self-conceited, that they needed no Instruction from Christ as to the matter of Prayer, but only a Form of words is unwarrantablly asserted.  
2ly. That John gave his Disciples a Form of words is but the Author's conjecture, for he might give them direction as to the matter of Prayer, without restricting them precisely to words, as Christ himself did teach his Disciples, not limiting them to words.  
Page 33. Saying, the substance of it in other words will not answer the intent of this command.  
Ans. I have proved the contrary already, that when the substance of that prayer is observed, the Institution is observed, though the words differ.  
Ibid. We are sure the substance of the prayer is put by Christ in the most apposite words, etc.  
Ans. I am sure of the same, that there are no words better; but, I we lay not aside these words, for we use these words, and are both constrained, and allowed to enlarge upon these words, according to our various necessities, and the vast treasure of matter comprehended in each petition of the Lord's Prayer: It's neither contempt no● neglect of these very words, but rather that each of these most excellent words, is as a Store for many necessary words of our own.  
For the Author to call all other words Invention by way of contempt is groundless, if he mean all other words are unwarrantable Invention, then let him speak out plainly; and if he stand to this, than he chargeth the Apostles with unwarrantable Invention in the Worship of God: then he chargeth the Church of England with the same guilt, for she alloweth frequently other words in Prayer; then he contradicteth some of his own words mentioned already, saying, that he doth not condemn extemporary Prayers as unlawful, yea, his own words in the next foregoing Page 33. where he sayeth, whatever other prayers we offer to God this ought not to be omitted, where the Reader may observe by the way, that the Author by these words other prayers, goeth farther from the Lords Prayer than we allow, for we disown other prayers than the Lords Prayer; tho' we use other words, we are obliged still to pray the same prayer, not other prayers.  
Page 34 When we take the liberty to word our own prayers we may forget some things.  
Ans. No doubt but we often forget, and so stronger Christians than we know not sometimes, what to ask as they ought.  
But, 2ly. Do not you also sometimes forget, hath a Form made you perfect? Is the repeating of these words a remembering all that is contained in the Petitions of the Lords Prayer▪ and when you have remembered a part, may you not forget what is most necessary for you to insist upon? was not the great Apostle sensible of this, when he knew not what to ask? No doubt he knew the Lords Prayer as well as you, it he had been of your mind he would not have been so pinched, since the Form of words would Cure all.  
3. This trusting to words savoureth too much of the opus operatum that Papists lean to, judging the efficacy of prayer to be only in the words, and therefore regard not what their minds be exercised with, and in the very time of their prayers can Salute, or speak to one another, providing they get the Task of so many words said out at length.  
Page 34. He objecteth again, they who lay aside the words of the Lords Prayer, are in danger to lay aside some of the substance of it also, particularly the substance of that Petition, forgive us our trespasses as we forgive, etc. And some saith he publicly dispute against the Form for this very reason.  
Ans. Whether men use the words or not, they are ready to forget as all should acknowledge.  
2. That which is said of some men's omitting that Petition, forgive us as we forgive, &c Doth not appear a forgetting, as it's represented by the Author, but a Stated quarrel with the prayer itself, this we abhor as a presumptuous challenging of the Author of that Form, and therefore disown, and Declare against all Disputes which Reflect, or accuse any of Christ's Institutions, or any part of them. Yet,  
3. Since Forgiveness is to be sought on these Terms as we forgive others, ●t concerneth all narrowly to search their Conscience, whether from their hearts they forgive others as they would be forgiven of God: for if this be not endeavoured, men do but pro●ane that Prayer; men should also examine their Actions, lest by these, Malice be discovered, and so their professing to forgive others, be found a deceiving of themselves, and Hypocrisy in the sight of God: If I should be found Persecuting others with all the power I could, and would not endure their Neighbourhood, tho' sober and peaceable men, I would be obliged to Charge myself with Malice against them, and therefore had not forgiven them; and so could not but profane that prayer, if I did not repent and amend.  
Page 35. This prayer being given us as a Badge of our profession, a Summary of our duty as Christians, and a Form of sound words, it's no more lawful to alter it than lay it aside, and it would be the same presumption and hazard to substitute other words, in stead of Christ's; and therefore the words must no more be altered than the words of our Creed.  
Ans. 1. That the Lords Prayer is given as a Badge of our profession, is spoken without Book, it's given as a rule to direct us in Prayer; but to be a Badge of our profession is a groundless conjecture: for Baptism and Summaries of our Christian Religion, are Badges of our profession.  
2. And since the Author understandeth still the Form of words, the Apostles confute him, for they kept the true Badge of their profession, and yet used not these very words in Prayer.  
He saith, this Form of prayer is a Summary of our Duty as Christians.  
Ans. Where then is the Decalogue? which in many Ages hath been called a Summary of our duty; but the Lords Prayer only a Summary Petendorum of things to be sought of God, as the decalogue of faciendorum, and the belief of credendorum: why doth the Author confound these things, which hath been judiciously distinguished in all Ages since we were Christians?  
He saith, it's no more lawful to alter it than to lay it aside.  
Ans. We do not alter it, by enlarging upon it, the prayer remains the same, after all our enlargments, and we return to it again and again as our fixed Rule; but if he call that an altering the prayer to use other words, he contradicteth himself as is proved already.  
Page 36. The Author's arguments drawing to an end, he giveth a gentle touch to the different words in the Institution by way of objection, but passeth that which is most material, as is observed already.  
Next he appeareth for people's joining of voices and Responses in prayer.  
As we have the command of God, and the example of his Saints for offering up our Prayers to him, in a set and prepared form of words, so we have the like example for joining voices upon occasion.  
Ans: 1. The Author engageth this part of his work with a modest blush, passing from the word command, and betaking himself to example, and that but upon occasion, and yet more diminutively afterward on some occasions: adding also that generally it is sufficient that the people join in their hearts with the words of public prayer.  
2. If no more be necessary, but the people joining in their hearts, why is more urged? Shall we still be troubled with unnecessary Impositions? can the Author call this an Institution of Christ? seeing Worship is sufficiently performed without it? and not being the Institution of Christ, what name can himself give it but the invention of Man.  
3. When these occasions offer, who knoweth, and who determineth these occasions, whether God or men? let the Author once clear this, that we may know what occasions he understandeth.  
But he proveth that the people joined their voices by Judg. 21. 2. And the people came to the house of God, and lift up their voices and wept sore.  
Ans. He doth no more but repeat this Scripture, and so leaves it, and so shall I; for this Text saith nothing to the manner of Worship in that Assembly, neither who did speak and order it, nor how many spoke, so that any inference from it can be nothing to his purpose▪  
Acts 4. 24. They lift up their voice to God with one accord, and said, Lord, Thou art God, etc.  
Ans: The Author saith, the Apostles and their Disciples lift up their voice: On what account the Disciples of Christ are termed the Disciples of the Apostles, I understand not, the Author hath no warrant for this, being all Christ's Disciples.  
2. That they lift up their voice with one accord, is no more, but to join in their hearts with him that speaketh, as if they had been of one heart; for if all had spoken at once, whether inspired or not, confusion had apparently ensued, which the Apostle is against, 1 Cor. 14. 33.  
Acts 16 25. Paul and Silas prayed and sung praises unto God.  
Ans: This is near trifling with holy Scriptures, there being nothing in this Text, but that they prayed▪ and praised together, in joint private Worship, and what then? cannot two do this, and not speak both at once?  
So Rev. 6. 10. They cried with a loud voice, saying, How long, O Lord, etc.  
Ans. This is yet further off his purpose, for who on Earth knoweth the manner how unbodied Spirits speak to God, having neither voices, nor tongues as we have? I weary to waste time upon such Allegations.  
What remaineth of this Section, is for Responses in Prayer, which hath no better warrant than Responses in singing, fully answered already.  
Psal. 106. 48. Let all the people say, Amen.  
Ans. Let the Author remember his own words, Pag. 36. Generally its sufficient the people join in their hearts, etc.  
2ly, It's to be observed, that the Lords Prayer, according to the Institution, Luk. 11. hath not the word Amen added, which the Institution recorded by Matth. hath, so that comparing these two, its evident, that a liberty is allowed us, as to the use of that word; yet this liberty alloweth no man to condemn the use thereof, seeing the Institution by one of the Evangelists hath that word expressly.  
3ly, As the people join in the whole Prayer with the Minister, so also when he uttereth Amen.  
Page 39 We have a strange manner of Responses from 2 Chron. 5. 13. The Priests and Levites praising God, and saying, For he is good, for his mercy endureth for ever▪ then Solomon performed another part of the service, Chap. 6. 3. He blessed first the people. Secondly, He blessed and thanked God. And lastly, Offered that Divine Prayer of Dedication; then follow the Burnt-offerings and Sacrifices, Chap. 7. And then last of all, follows the people's part, Chap. 7. 3. They bowed themselves with their faces to the ground, etc.  
Ans: Let the Reader observe, that all these quotations are for proof of Responses, and yet there is not one Response amongst them all; For  
1. The Levites singing praises to God, can be no Response to men, nor any colour for it in the Text.  
2. Solomon's solemn Prayer to God, can be no Response to men, nor the least colour for it in the Text.  
3. The Burnt-offerings and Sacrifices can be no Response, to whom could Sacrifices Respond, I must here stop my Pen, to prevent irritation, though some would be ready to expose the Author, by this Response, and all of them here mentioned.  
4. The people's bowings and Worshipping God, can be no Response to men, for they are found Worshipping only God upon the extraordinary appearing of his Glory.  
I need say no more of this, it speaketh for itself; But  
Page 40. Answering to prayers is no legal abolished Ceremony, this is manifest from 1 Cor. 14. 16 Else when thou shall bless with the Spirit, how shall he that occupieth the room of the unlearned, say Amen, at the giving of thanks.  
Ans: 1. Let it be observed again, that the Author is seeking for Responses from this Text in Prayer, but the Text speaketh of giving Thanks and Praising, and the following Verse also: if it be said, Prayer and Praises are one; this cannot be, for Praises and Prayer are made two distinct parts of Worship.  
2. The scope of this Scripture, considering the Context, is against speaking in public with an unknown Tongue, and not minding the edification of hearers, and therefore Saith he the Idiot or unlearned not knowing what is Said, cannot Join with it, by giving his amen, he cannot consent to it as Praise and worship to God, understanding nothing of it.  
3. The Inference the Author draweth from this, is not native, but forced, when he saith, which shows that even the unlearned had a part assigned them in the Christian Assemblies, for it cannot be thought that a part of Worship was assigned to such as did not understand the Worship; and it is of such that this Text speaketh, who understood not what they heard.  
4. The Author cannot prove that it was ordinary in all Christian Assemblies, to use this word▪ Amen, in conclusion of their Worship, for we find it not used in the Apostles public Prayers recorded.  
Let the Reader take this which I now write as an answer to the Author's Argument, but not pleading for the disuse of that word, Amen, either in public or private Worship.   

SECT. 2.  
HEre we have a superlative Commendation of the Author's Prayers, as being in nothing Redundant, and in nothing deficient; So that in a word, by what he saith, they are perfect.  
Page 41. There is not one thing we ask of God in them, which he has not particularly directed us to ask, or any thing for which we ought to pray, that is omitted.  
Ans: I purpose not to be much concerned at present with the way of other people's praying, but to vindicat our own way from in just aspersions cast upon it; yet the Author having engaged us by such provocations, he may possibly understand our thoughts better of his way also, before this work be finished.  
2. If his manner of praying be so perfect as is given out, that nothing is wanting, than I would understand a reason, why there are so many new form Prayers upon Days of Fasting or Thanksgiving? if all be complete already, what need is there for these frequent new Forms?  
3. When these new Forms are used, what doth the people previously understand of them, more than if they were all extemporary Prayers? they see them not before they must join with them in public, this may suffice for an answer to what is said.  
Page 41. Their Prayers are altogether uncertain, and depend on the present thoughts of the speaker.  
Ans: 1. If all extemporary Prayer depend only on the thoughts of the speaker, without any divine assistance, this is a plain exclusion of the Spirit of prayer, which the Author in heat for forms falleth into inadvertently, and militateth against all manner of extemporary Prayer, which yet himself acknowledgeth not unlawful.  
2. If the Author say, they are uncertain to the hearers, I answer, let the Author say plainly, whether this uncertainty be a sufficient Argument, that there should be no extemporary Prayers in the public Worship of God or not; for if the argument sayeth any thing, it is this, because extemporary Prayers are uncertain, therefore they should not be used, where others are to join with them; if the Author would say, either the one or the other, and stand by it, I would know where to find him; but sometimes I find him saying, as page 54. That he doth not condemn extemporary Prayers as unlawful, and there may be some men able to express themselves significantly and decently ex tempore; and at other times using Arguments against all such Prayers, as if none of them were lawful; Who can Divine what he would be at? for he will neither have nor want these Prayers.  
3. If the Author tenaciously urge this argument of uncertainty, that being uncertain, the people cannot join with them; and seeing the people cannot join with them, therefore they ought not to be in the public Worship of God: I answer still, this argument is against all extemporary Prayer in public; and then 1. This is a condemning the Church of England, who deprive not the Church of God of this benefit. 2. It contradicteth the Authors own frequent Concessions. 3. And is against the manner of praying in the Apostles time, when the Apostles prayed publicly, the people were obliged to join in their hearts, and so they did with one accord; yet they knew not what would be uttered before they heard it: so your people know not your new Forms of Prayer, before they be uttered in public; and when any of your Ministers pray ex tempore, the people know nothing of it before these words be spoken, which they are presently to join with.  
4. If what a man heareth in Prayer be not Orthodox, he is not obliged to join with it.  
What he hath more in this Section, is answered already, only again and again he telleth the World that all he asserteth is warranted by Scriptures: Whereunto I answer, (as he often giveth occasion) that the Scriptures quoted by him, are no way apposite to his purpose: for which I crave no better than a judicious Reader, who will be at the pains, to review the Scriptures quoted, and the answers given.  
Last of all, he saith, Our first Reformers had not retained Forms of Prayer, had they not found such in Scripture.  
Ans: This retaining, mentioned by the Author, is significant, it appeareth then that these Forms were in use before the Reformation, by whom were they used? We can know of none that used these Forms before the Reformation, but Papists; and if the Author direct us to the Mass-Book for the Original of these Forms, which he saith was retained by our first Reformers, he deserveth no reward from his Brethren, for probably many of the vulgar were ignorant of the rise and beginning of so many Forms of Prayer, before the Author gave this hint.   

SECT. 3.  
WE are desired to examine whether our way hath a solid foundation in God's word.  
Ans: We have done so, and find it according to God's Word, without violenting and wresting of Scriptures, as others, who force out of them, a Rule for their own Inventions.  
Here the Author saith, and here I find that some of your Writers are of opinion, that the Spirit of prayer is given to all the Children of God in some measure, for enabling their Hearts co conceive, and their Tongues to express convenient desires to God, and that therefore Forms of Prayer are of no necessary use, etc.  
2. Others of you go further and affirm, that all Forms of Prayer are unlawful to Christians, etc.  
3. That the Ministers is the mouth of the Congregation, and that he only is to speak publicly to God in the behalf of the people, and that they are not to join their voices, but their hearts only with him.  
And Page 44, beginneth with the first of these.  
And first for that Position of your Directory, that the Spirit of Prayer is given to all the Children of God in some measure, for enabling their hearts to conceive, and their tongues to express convenient desires to God; I entreat you to consider what promise or foundation, it has in Scripture, I profess to you seriously, that upon the strictest enquiry I could make, I never could find any such promise made to all the children of God, in the Old or New Testaments  
Ans: The Author Prefaceth this part of the discourse, with a promise to endeavour the representing of our way, with all fairness and impartiality, but in the very entry this is forgot; for he giveth not the words of the assembly truly as they are set down by them, therefore the Reader shall have them in the words of the Compilers.  
Position, 9 So many as can conceive prayer, aught to make use of that gift of God: albeit those who are rude and weak may begin at a set Form of prayer, but so as they be not sluggish in stirring up in themselves (according to their daily necessity▪ the Spirit of prayer, which is given to all the children of God in some measure. To which effect, they ought to be the more fervent, and frequent in secret prayer to God, for enabling their hearts to conceive, and their tongues to express convenient desires to God for their Family.  
These are the express words of the directory, let the reader compare the words of the Author, with the words of the Direction, and he will find them very unfairly represented, for they Say men ought to pray, for enabling of their hearts to conceive and their tongues to express, convenient desires to God; but the Author, representeth them, Saying this is the position of the Directory, that the spirit of prayer is given to all the Children, of God in some measure for enabling their hearts to conceive, and their tongues to express, there is Vast Difference between praying that enabling, may be given, and that it is already given.  
Yet I shall freely espouse all that the Reverend Assembly hath Said, and hope to make it appear by plain Scripture, that the Spirit of God is concerned in the matter, manner, and the words of believers Prayers also, for the proof thereof consider.  
Gal. 4. 6. And because ye are sons, God hath sent forth the spirit of his son into your hearts, crying, Abba, Father.  
By which Scripture these three things are evident, 1. That the Spirit of prayer is given to the Children of God. 2. that the same is given to all the Children of God. 3. That the Spirit of God is concerned in their words of prayer.  
For the first, the Children of God, being called sons, the Spirit of Christ the eternal Son of God, is Sent forth into their hearts, whereby they cry, Abba, Father; this crying Abba, Father, is prayer, which none can deny, and is bestowed upon the adopted Sons or Children of God.  
For the second, that all the Children of God receive this Spirit of prayer, is also manifest, seeing this assistance of the Spirit is given, because they are Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; therefore to all the Children, every child of God being in a state of adoption, this help is appropriated unto him, as resulting necessarily from his adopted State, though the measure of his assistance be according to the gift of Christ, yet the meanest of them are not deprived thereof, all of them having the spirit of adoption, which is confirmed by Rom, 8. 15 But ye have received the spirit of adoption, whereby we cry, Abba, Father. So then all of the Children of God have the Spirit of Adoption, and this Spirit of Adoption inclineth and enableth all who have it to cry unto God.  
For the 3d. That this Same assistance of the Spirit, is concerned in the words of their Prayers, I prove from the same Scripture, because it's by the help of the Spirit they cry Abba, father, here are words in Prayer prompted by the Spirit of God: and if any should say that these words are but few. I answer, they are Sufficient to evince that the Spirit of God is concerned in the very words his Children shall speak to him in Prayer, and So our most Judicious Commentators expound these words, that the Spirit of God concerneth himself with the very words of believers Prayers.  
Here then the Reader may see all that is asserted by the Assembly, evident by plain Scripture; and moreover a great encouragement for all the Children of God to expect assistance to the very words of their Prayers, when God calleth them to speak in Prayer, and all this without dependence on the Words of a Form.  
And let the Reader observe, that our Author appeareth of the same mind, by what he asserteth Page. 5, 4. In these words there may be some men though not very many, able to express themselves Significantly and Decently ex tempore, and there are some occasions that require it even in public▪ & on these occasions when a man hath not time allowed him to reduce his desires into form before he offers them, he may depend on the assistance of God's Spirit.  
From which words I infer, that then there must needs be some promise of the assistance of God's Spirit for Prayer in public, without a form; for no man can warrantably depend for that which is not promised by God, but we may hopefully depend on the assistance of God's Spirit for Praying in public, without a form.  
Therefore the assistance of God's Spirit for praying publicly without a form is promised.  
Object. If the Author, or any other Say, that this dependence, for the assistance of the Spirit in public prayer, without a form, is but allowed at Some extraordinary times.  
Ans. We are at no time warranted to depend for that which is not promised, for we cannot depend in faith, where there is no promise; and yet the Author saith, we may depend for it, take notice of Deut. 15. 6. The Lord thy God blesseth thee, as he promised thee, It's by promise we have a Saviour, and with him all Spiritual blessings Acts. 13, 23. Of this man's seed hath God according to his promise, raised unto Israel a Saviour Jesus, there is no hope but by the Covenants of promise. Ephes. 2, 12. So David, found in his heart, to Pray for the establishment of his house, because God had revealed and promised it, 2 Sam. 7, 27, 28.  
Hereby also we may See where the presumption, he mentioneth is to be placed, for the mantainers of this scriptural Doctrine, have faithfully performed their duty in making it known to the world; neither is the assistance of Prayer by an extrordinary gift, but common to all the Children of God, as hath been evinced; and for further Confirmation of the Same assertion Condsider, Rom. 8. 26. Likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groan which cannot be uttered. Vers. 27. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the Saints according to the Will of God.  
In which Scripture these 4 things are clear. 1. That the best 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 general 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 explicit 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 thereupon 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 trials. 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 mere 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, fervency, 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. Seeing the Spirit of God giveth help to his Children as to what they shall ask, then there is no warrant 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 shall say, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned aways 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. Seeing 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; than 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 Sensual not having the Spirit, who will deny? we undertake no defence of such persons, but regret it as no Small part of the world's 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, seeing 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 publicly, their hearts may be enabled to conceive prayer in secret, who could not do so in public, 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 analogy of faith, or such as are not agreeable to the nature of prayer, or scurrilous impertinencies, such as inevitably rendereth the Prayer contemptible; such a man is so far from Praying by the Spirit of God, that where it can be hindered, he should not be suffered so to profane that holy duty.  
5 As God distributeth Spiritual 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, though 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 man's 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 natural man discerneth not the things of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned.  
But I must go forward, lest this little piece of Work prove biger, than I designed, therefore shall not now insist upon that other great and gracious Promise.  
Zech: 12. 10. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and supplications. All Christ's Children and Family being Typified by the House of David, the Spirit of Grace for their Sanctification, and of Supplications to enable them to pray, is here promised.  
The Author could not find out one such Promise, now he hath moe, much good may they do him, and much of that Spirit of Grace and Supplications be upon us all; and this we will by God's grace persuade our People to depend upon, as a rich and precious Promise of God to all the Children of God; and therefore not by extraordinary Inspiration, as the Author giveth out.  
Page 45. He saith, Neither is there any command in Scripture, requiring us to worship or pray to God in a conceived extemporary, or unpremeditated Prayer, or so much as an example in a settled ordinary Congregation where it was practised.  
Ans: If all conceived Prayer be destitute of the Command of God, than all Extemporary Prayer must necessarily be Will-worship, and therefore unlawful: Why then did the Author say, page 54. That extemporary prayer was not unlawful; for my heart I cannot get his words cemented; for to say, it's not unlawful in worship, and yet no Command of God for it, cannot be reconciled. Yet  
2. This which the Author saith, That there is no command of God for such prayers, is no less than to charge all in the Christian World as guilty of Will-worship, when ever they use extemporary prayers.  
3. Is there no Command to pray without a Form? Job is commanded to pray for his Friends, let the Author show by what form he was to pray, or what form was extant for such an unparallelled Case, Jer. 29. 7. The Prophet requireth the people carried Captives to Babylon, that they should pray for the peace of the City, where they were Captives; where is the form by which they shall pray? They are commanded to pray, but we find no form prescribed them: plenty of such instances might be given, where men are commanded to pray, but no colour of any form of words.  
4. As for examples, where extemporary prayers were used in Congregations: he cannot but know that all the Records we have of public prayers in the New Testament, are all without a form of words; this therefore is inadvertently urged by the Author, because it plainly crosseth his design.  
Page 46. We have a new Argument for forms; which is but lost labour, Disputing against no opponent: when he saith, whosoever prayeth to God with faith, sincerity, fervency, love, etc. he prayeth acceptably to God, and that one praying by a form may have all these qualifications.  
Ans: All this being conceded, what gaineth the Author? except he would make it appear, that no man hath these qualifications, who prayeth without the words of a form, which can never be proved; and the more the Author essay it, he rusheth still the deeper in contradicting his own words, whereof he hath been often minded; he expressly saith, page 49. 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 man's prayers are acceptable to God.  
2. Since then that Prayers by the help of the Spirit are acceptable to God without a form; Why doth the Author make it his entire concern to Dispute against such Prayers as he acknowledgeth, are acceptable unto God?  
3. He doth not find us asserting, That all Prayers by a form, are unacceptable to God; but as our Larger Catechism, so we say, That the Lords Prayer may be used as a Prayer, and hereby that venerable Assembly of Divines has left it, as their Master Christ left it, when his people pray, either to say the words, or to pray after this manner.  
Page 47. The Author saith, That we sing forms of Prayer, The Dissenters make no scruple to turn these Forms of Prayer into Metre, and then sing them Line by Line after the Minister and quoteth the beginning of the fifth Psalm.  
Ans: We sing the words of the Psalms, because we are required to sing them, whether they be materially Praises or Prayers, they are formally Psalms, by the Institution of God, and so we use them: so that this argument is of no weight.  
2. As for our manner of singing, one line being read after another, we allow it as an expedient for Edification, that these who sing, may thereby have the more time to consider what they sing, in the praises of God.  
3. It's strange inadvertency to find the Author so frequently accusing that manner of singing, which he confesseth is used by themselves, how the Church of England will be satisfied with such Reflections, and exposing their own manner of Worship, I leave to themselves.  
But these extemporary Prayers are most unhappy things in the Author's Eye; For  
Page 48. Extemporary or conceived prayers may want these qualifications of prayer, as I believe will not be denied, and may be performed without reverence, or decency of expression, and the Scriptures observe, that a man may make long prayers, and yet have a mind disposed to devour widows houses.  
Ans: 1. That conceived Prays may want Spiritual qualifications, is not doubted, and so may Prayers by a Form; these may be's say nothing, men may be mockers of Prayer, both without, and by a form: But what followeth, shall men therefore neither pray by a Form, nor without a Form?  
2. For that Observation, that a man may make long prayers, and yet devour widows houses?  
I Ans: 1. That the Question under Debate, is not about long or short prayers, and how it dropeth in here, I know not, for its impertinent to the Subject in hand: But 2. That such who make long prayers, may devour Widows Houses by injustice, breach of Covenants, and oppression, I doubt not, for many poor Souls find it so at this day, and do now complain of it.  
Page 49. 1 Cor. 14. 15. I will pray with the Spirit, I will pray with the understanding, I will sing with the spirit, I will sing with the understanding also. And page 50. It's unreasonable to interpret singing with the Spirit in one sense, and praying with the spirit in a contrary.  
Ans: The scope of that Scripture will show the Authors mistake▪ because the singing and praying mentioned in that Scripture, are by immediate inspiration, as is acknowledged by all; and therefore neither their singing nor praying could be by any set form; but as the Spirit of God did inspire it; only for the profit of others, the Apostle instructeth to sing and pray with understanding: This understanding in this place, being passively taken, that is, so as others might understand what they spoke, by their extraordinary Gifts: its evident than they followed no set form of words, either in singing or praising, for they spoke in an unknown Tongue, by immediate Inspiration.  
The Author than hath no help for Forms from this Scripture, neither is there occasion for contrary Interpretations, neither the singing nor praying here being by forms.  
Page 50. We find the most spiritual persons addressing themselves to God in forms, our Saviour himself on the Cross, when in his agony, he repeated these words, Psal. 22. etc.  
Ans: 1. Here is the most flourishing, but yet the worst argument for Forms that the Author hitherto hath brought to the field; because Forms of Prayer are for the use of these who need forms; but its indignity done to the Son of God, to put his Name in the Role of Creatures, standing in need of a Form.  
2. Christ using the words of that Psalm, was, because they were a Prediction of himself, spoken by David in the person of Christ, saying also in the same Psalm, they pierced my Hands and my Feet.  
3. If it should be said that Christ used the words of that Psalm, not for any need of a Form to himself, but to teach others to make use of Forms. I answer, This cannot be, because our Saviour would not teach any other man to use these words in a Form, which did properly and only belong to himself, for no man was to use these words as they there predicted, but he who did bear upon him the wrath of the Almighty, for the sins of the Elect.  
4. There is great difference between Predictions, what Christ would speak on Earth, and setting forms, directing him how or what to speak; the Scriptures concerning Christ behoved to be fulfilled by him, but not as forms.  
Page 51. He quoteth Rom. 8. 26. which he toucheth but sparingly, and no wonder, for it's too hot to touch close, being a special friend to that he calleth extemporary prayers; yet some liberal glean fall from his hands, when he is in view of that Scripture.  
And to pray with this grace, is to pray in and with the Spirit, whether we use words or no; and if we do use them, whether we reduce them into a form first, on pour them forth as they present themselves to our mind.  
Ans. here is another full Concession that Prayers dictated by the Spirit may be poured forth, even as they are presented to our mind, without a form, if the Author will but allow me to glean in his own field, I am sure to get a sheaf made to stand upright, when his own sheaves are bowing.  
Page. 52. After the Author hath said, its certain that God did furnish some, with words for extemporary prayer, he appears afraid, that it's too big an handful for the gleaner; therefore addeth.  
But then its manifest that this was an extraordinary gift of God, and a part of prophecy, and we may not Depend on the holy Ghost for this gift.  
Ans. It is made to appear already that the Spirit of Prayer is given in some measure to all the Children of God, and that therefore they have it without any extraordinary Gift.  
2ly. By the Authors own words in the next foregoing page upon Rom. 8. 26. It's acknowledged they have it without an extrordinary gift because the help of the Spirit mentioned in that text belongeth to all believers, whither endowed with extrordinary gifts or not; when he saith they may, pour out the words as presented to their mind by the Spirit.  
Page. 52. David's Psalms were first reduced into form.  
Ans. All that can be said is, that these inspired Psalms, were put into the hands of chief musicians, and all that our Author saith, that David first penned, and then delivered them; what then? Can they be delivered for public use before they were penned?  
And that which he saith of 1 Cor. 14. 26. Is no better.  
And its probable the prophets. 1 Cor. 14, 26. Did the same; for they are supposed every one to have a Psalm, a Doctrine etc.  
Ans. To call these extraordinary inspired Psalms, Doctrines, etc. Forms, is without all show of Reason.  
2ly. The Apostle found these Psalms, Doctrines, etc. very unready, as being yet in an unknown tongue, and not fitted to the people's understanding, so that the Author can get nothing gathered here for forms, but he is to be excused; for the field is bare and can Spare nothing to him.  
Page: 53. But further that place Eccl: 5, 1. Seems to me to afford a strong argument against such Prayers. When thou goest to the house of God be not rash with thy mouth, and let not thy heart be hasty to utter anything before God etc.  
Ans. 1. And yet a strong argument against Such Prayers as he hath said, are acceptable to God. Should not the Author stand in awe to write against what is acceptable to God?  
2. As for rashness in speaking before God, we are all concerned obediently to advert unto this Direction: and let the reader observe that a form in Prayer may be observed as to words, when there is neither reverence to God, nor Understanding of what men speak, and so all they speak be found rash on the speakers part, so also men may be guilty of the same rashness when they pray without a form; if they set not before their eyes, the rules God hath given to direct us in Prayer, and depend not on the promised help of the Spirit of grace and Supplications: But.  
Page 54. I appeal to you whether it would not be looked on as rashness, for an ordinary person to speak to a prince, or Solemn assembly concerning a matter of great moment, in words unpremeditated and unformed etc.  
Ans. This again is another argument against all extemporary Prayer, it wearieth me to write so often the Author's inconsistancies, for if this argument speak any thing, it's against all conceived Prayer, & that every man Since the creation of the world Sinned, whoever spoke to God without a premeditated form, Godly Nehemiah, and many others are now condemned, he when delivering the cup to the King being sore afraid prayed forthwith unto the Lord, without time for premeditation, yet the church of God had public benefit by this Prayer, though he was sore afraid of the King; yet he could be free with his God, as knowing his necessity could admit of no delay, being constrained to answer the King immediately, and yet would not answer before he sent up his desire to God: if we were all better acquainted with frequent Praying, making our requests known to God in every thing, we would not have so much noise of the words of Forms.  
In the same Page we have his ample Concession.  
But in as much as God has not expressly forbidden all extemporary prayers, I would not be understood by this to condemn all such as unlawful: there may be some men (tho' not very many) able to express themselves significantly, and decently, ex tempore, and there are some occasions that require it even in public.  
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 itself, 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 men's prayers, the one concerning Ministers praying in public, 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 persuade myself 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 public, 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 unlawful, and that they are acceptable to God, if there be Grace in the heart: Yet no stone is unturned 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 public or private, 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, than 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 join 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 public Administrations, and therefore are not divided from other reformed Churches on that Head, as was instanced in all our public 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 public 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 Trial 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 public Liturgies came not under public consideration for 400. Years after Christ, and several Centuries after, before Gregory's 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 yourselves, 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 with 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 prayer, to the Admiration of others; and yet all this but natural acquisition, and no special gift of the Spirit of Christ.  
3. Besides these improvements of nature, our Saviour Christ having received gifts for men, and bestowing them on whom he will, for the good of his Church; thereby many have been endued with common gifts of the Spirit of Christ, whereby others are edified, but not themselves, they being still destitute of the special Sanctifying Grace of the Spirit, and such as Christ will say unto at the last, depart I know you not: tho' their partaking of these common gifts, was the occasion of their concluding themselves in a State of favour with God, mistaking those common gifts for such as are special, and Sanctifying: such persons never being converted to God, and truly Sanctified, may notwithstanding of all their common gifts, be lewd and Scandalous in their practice.  
5. Whatever judgement we may pass upon ourselves, yet we are not so much concerned to judge by what gifts other men do pray, or if they have the grace of prayer together with the gift, is not our part to search: tho' it be certain that where the conversation is ordinarily ungodly and vicious, whatever gift a man hath, yet he wanteth the Grace of prayer.  
6: When such immoral persons are endued with a common gift of the Spirit, enabling them to speak pertinently in prayer; sure it is not that gift, which maketh them Immoral and Scandalous, nor is the Gift of Christ to be despised on that account: for common gifts sanctify no man, though such as God hath honoured with them are the more guilty, for profaning of his mercies, and their ingratitude to God.  
7. Only Believers in Christ Jesus, who are sanctified by the Spirit of Grace, partake of the grace of Prayer; and as the Giver of this Grace pleaseth to employ any of them in his service, for the good of others, so he bestoweth the gift also, in what measure he pleaseth.  
As for persons who are dejected for want of a Gift of Prayer, they have need of sound and skilful advice; for the mere want of such Elocution as others have, should not discourage them, though all should covet the best Gifts: But  
2. If persons have no Inclination, nor help by the Spirit of God to pray unto him, there is just cause for fear, but not despair; I say just cause for fear and grief of heart, because all the Children of God have the Spirit of Prayer in some measure; yet no cause for despairing, because Christ hath promised the Holy Ghost to them who ask him.  
3. To direct such persons only to the words of a Form, will never prove a cure to their Souls: For if any man have not the Spirit of Christ, they are none of his; therefore such persons should be exhorted to cry unto God for the Spirit of grace and supplications.  
Page 63. The Author once more urgeth the use of forms in Prayer.  
A great part of the world cannot do it without a form, Children and ignorant persons are at a loss for words.  
Ans: As for young and very ignorant people, we allow them the use of forms, until God enable them more; but withal exhort them to further progress, lest if they should still rest upon forms, they should be satisfied with a form of Godliness only: But  
Page 64. He saith, As for Children and ignorant people of our persuasion, he is well assured, many of them never bow their knees to God.  
Ans: This is not the first of the Author's mistakes, that we have seen, for we have occasion to know what they do in the service of God, better than he; and I am well assured of the contrary of that he asserts; he affirmeth, not knowing what they do, and I affirm upon knowledge, that commonly our Children, so soon as capable, are helped with some easy and short forms, and that many of them daily bow their knees to their Maker, and are chastised if it be neglected.  
The Author cometh often over this, our Teaching the unlawfulness of forms, which is imposing upon his Reader, for none of us Teach any such Doctrine.  
Page 65. There remains yet the third Opinion of Dissenters, which they advance against us in this matter of Prayer, to be examined, that the Minister is the mouth of the Congregation, and that the people have nothing to do, but to join with him in their hearts, an opinion far from any authority of Scripture, which expressly requires us, Rom: 15. 6. with one mind and one mouth to glorify God.  
Ans: It's not long since we saw this under the Author's hand, Page 36. That generally there is no more necessary, but that the people join in their hearts, except it be on some occasions; and when these occasions appear, we will consider his Opinion.  
2: In all Gospel public Worship recorded in the New Testament; we find no more either required or practised, but the people's joining in their hearts.  
3: What is said Rom ✚ 15: 6: is performed in our way of Worship, using one mouth, and not many.  
But the Conclusion must stand, whether the Premises, will or not; that the Author's way of Worship is agreeable to the Commandments of God; let the Reader judge by the Answers, if every one of his Probations hath not failed him: I do ingeniously declare, That I have not so much as found difficulty in any of his Arguments, wherewith he chargeth us as guilty of the Inventions of men in the Worship of God; but I question if ever amongst Protestants, a Book was published, wherein more of the inventions of men hath appeared, or a wider Door opened for all manner of humane Inventions, than by the Discourse now under consideration.    

CHAP. 3. Of Hearing.  

SECT. 1.  
PAge 68 one great design of our Christian Assemblies is hearing; and that which is to be heard is the word of God: First, than God hath positively commanded us to read his word, in our public Assemblies, so Deut. 31. 10. In the feast of Tabernacles when all Israel is come to appear before the Lord thy God, in the place where the Lord shall choose, thou shalt read this Law before all Israel in their hearing. so Josh. 8. 35.  
Neither was this confined to their solemn Assemblies at Jerusalem: it was likewise a constant part of their sabbath service in their synagogues, as we may learn from Acts 13. 14.  
Ans. 1. That the word of God should be read in our public Assemblies, we are agreed, for Faith cometh by hearing, and hearing by the word.  
2. To read the whole Law of God at once in our Assemblies, is not practicable.  
3. Some conjecture what was read in the synagogues; but tho' it were sure can be no rule to us.  
Page 69. This reading of the Law, was the great, and most effectual means God provided, for preserving the knowledge of himself amongst his People, and the best reformation began, and was carried on by restoring this ordinance: thus it's observed of Josiah 2. Chr. 34. 29. The 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 etc. 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, etc.  
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 public and private, and the people of God may warrantably expect a blessing by it.  
2ly: But that the mere reading was the most effectual mean, will not be so easily granted, for God did see it necessary to provide 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 prophesy (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 public, and in private, yet he found not that of itself 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 err, 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 public 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, wrist 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 judgements: I need say no more, the Reader will see the Author's assertion was inconsiderate.  
6ly. Timothy I yield, is commanded to give attendance to reading, and no doubt to reading in public, as the edification of his hearers required; but that the reading mentioned in the Text is, only public reading cannot be instructed, for he was to be diligent in reading privately 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 public 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 Herald or Crier 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 not 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 signify 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 miss 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 public Teaching among them preaching: So that here we have one place where the Gospel is preached to these who heard it before, by the proper word which the Author seeketh after; for he had been three years amongst them▪ which was more than once, as a Herald publishing a Proclamation, and so be gone: Neither could this preaching be only a reading of the Law; for the Apostle preached the Kingdom of God, and faith toward Jesus Christ, verse 21.  
2ly, The Apostle had preached so frequently amongst them, that they were now a form Organical Church, with their Officers, Presbyters, whom verse 28. He calleth Overseers or Bishops, and to them the charge of the flock was committed, no man will say, that all this was done by once Preaching to them.  
3ly, That preaching properly was to continue in the Church of God, where it was neither reading the Law only, nor the first publishing of the Gospel, I prove from 2 Tim. 4. 2. Preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long-suffering, and dostrine; by which Scripture, these two things are clear: 1. That the Evangelist Timothy was appointed to preach the Gospel, and that was more than to read the Law. 2. That he was to continue preaching, which was more than once, as a Herald to publish the Gospel, and so have done. For the first, That he was appointed to preach, is the plain word of the Text. And it is again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that it was not to read the Law only, is evident, for in the next verse he is required to do the work of an Evangelist, which was to preach the Gospel. 2. He was to improve the Gift God had given him by prophecy, with the laying on of the hands of the Presbytery; this Gift was more sure; than to be a good reader, he had learned that when young. 3. He was rightly to divide the word, this was more than reading, his preaching then was more than to read the Law; for 1 Tim. 4▪ 1●. These things command and teach, viz. That Christ was the Saviour, as the words immediately preceding show.  
The next thing to be made out is, That Timothy was to continue preaching, so the Text saith, be instant, stand to it, as the word beareth, in season, out of season; therefore preaching was to be his ordinary work, while he was in the Ministry; and supposing, but not granting, that Timothy was to be fixed Bishop at Ephesus, as is asserted by these of the Prelatic persuasion: then I demand of the Author, if Timothy was never to preach the Gospel but once at Ephesus? to be a fixed Bishop, and yet preach but once, is strange! If the Author say, That after his first preaching, he might interpret, exhort, etc. Answer, But the Text saith, preach; And why should any presume to alter, or give it a lesser name than the Holy Ghost hath given it? 2. It should be observed here also, that after the Apostle hath said, preach; then he brancheth out its several parts, reprove, rebuke, exhort, with all long-suffering and doctrine: All which are parts of Preaching, being performed by a Minister in his public Administrations. This Text than doth plainly yield us preaching, where it was neither reading of the Law, nor the first publishing of the Gospel.  
I might add many other Scriptures which overturn the Author's assertions, as Acts 5. 42. And daily in the Temple, and in every house, they ceased not to teach, and preach Jesus Christ, this was neither reading the Law, nor once preaching, seeing it was daily.  
Acts 28. 30. And Paul dwelled two whole years in his own hired house, preaching the Kingdom of God, this was neither reading the Law, nor once publishing the Gospel; for it cannot be thought, that the first publishing would take two whole years, in one place; the Author had done well to let the world know, how long time the first publishing did require? but he hath needlessly run himself into this Thicket.  
Acts 3. 20. And he shall send Jesus Christ, which before was preached unto you; and yet the Apostle Peter was at this time preaching unto them himself, as is evident from the 2 verse of the next Chap: The priests and Captain of the Temple came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead. Here then is preaching to such as heard before. I need waste no more time on this, though I could instance Philip his preaching to the Samaritans, where Christ had preached before: And let the Reader observe, that the Scriptures I have quoted for preaching, are these very words in the Original, which the Author required. I might also here observe the Author's words at the beginning of this next Section, the words are [The practice of our Church in reading and preaching the word] these of his Church had the Gospel preached to them long before now, and yet both reading and preaching remaineth with them by his own words; How cometh he to have preaching now? seeing it's neither reading of the Law (for they have reading besides) nor is it the first publishing of the Gospel, for his people heard the Gospel, before he was a preacher to them: if in this case preaching properly be not found in the New Testament, Then whence hath he his preaching? how unhappy a thing it is to espouse a bad Cause! He may now see that no success attendeth his labour, and let never man have better success, in attempting to deprive the Churches of God, of continued Gospel preaching; I say, preaching properly, according to the Scriptures.  
Psal. 71. Tho reading the Scriptures is called preaching, yet interpreting them, applying them, or exhorting the people from them in a Christian Auditory, is never called preaching.  
Ans: 1. Ministerial Gospel Teaching is Preaching, Acts 5. 42. They ceased not to Teach and Preach Jesus Christ; Here the Apostles Teaching and Preaching are one.  
2ly, Ministerial Exhortation is Preaching, as is clear, Luke 3. 18. And many other things in his Exhortation Preached he unto the people, here such Exhortation is Preaching.  
3ly, Ministerial Reproof, etc. is Preaching; as appears 2 Tim. 4. 2. where reproof, rebuke, exhortation, and doctrine, are parts of Preaching; for the Apostle there calleth them Preaching.  
And for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Author layeth so great burden upon; besides that, the Author knoweth words are commonly Transferred, from that which they did at first most properly signify, to express things more remote, especially its Translation not being heterogeneous, but of the same general Nature, as is this of proclaiming as a Herald; for so is the publishing of the glad Tidings of Salvation: But 2. Let the Author take the word as strictly as he will, he who is an Herald by Office, is at his Master's command, to proclaim and publish as often as his Prince requireth, be it in season or out of season: so must the Ambassadors of Christ publish the Gospel of Peace as often, as the Master requireth, while they continue in Office, having the unsearchable Riches of Christ to preach; wherein they are to continue from age to age, until Believers be presented perfect, Col: 1. 28. Whom we preach, warning every man, and teaching every man, in all wisdom; that we may present every man perfect in Christ Jesus, Ephes: 4. 11. is to the same purpose.  
Page 73. We find in holy Scripture, that the public reading of the Word of God was with great solemnity, it is observed Neh: 8. 5. when Ezra opened the Book, all the People stood up, etc.  
Ans: 1: How this can be pertinently brought in here, I see not, the Author hath another Chapter for Bodily Worship, but  
2. When God speaketh unto us by his own immediate Dictates, and we attending thereupon as a part of our Worship, no doubt but we ought to render External Signs of Reverence, but the Author will give occasion for more of this in the next Chapter.  
Page 75. The Author doubteth whether after reading the Word of God, there was any Comment, or Enlargement: he granteth sometimes it was. 2. But it doth not appear, that this was constantly done: on the contrary it's rather probable it was not, for had there been a constant provision for such enlargement, there had been no occasion, for the ruler of the Synagogue, Acts 13. 15. To send to Paul and Barnabas, after the reading the Law and Prophets that message we find there, men and brethren, if ye have any word of exhortation for the people, say on. St. Paul supposes him that teaches, and him whose office it was to exhort, distinct from him that ruled, and him that ministered, Rom: 12. And it doth not appear that every Church was furnished with all these Officers.  
Ans. 1. To what purpose all this is brought forth, I cannot perceive, except to prove that in public Assemblies for worship, there was no preaching or expounding but only reading.  
2ly. but the Levites expounding what was read, is one proof there was more than reading. 2ly. Our Saviour's practice, is another instance, Luke 4. 16. Where he is found reading a Text Isa. 61. 1. The spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor, etc. I hope the Author will allow Christ's following discourse, the name of preaching, seeing he was anointed to preach the Gospel. 3. All the recorded Sermons of the Apostles were properly preaching, whether there was any public reading preceded their Sermons or not, making it always their work to preach Christ, rather than to read to the people,  
3ly. The rulers of the synagogue Acts 13. 15. Sending to the Apostles, to speak a word of exhortation after the reading of the Law, doth not prove, that such exhortation was not in use, but rather the contrary, that because it was used, the Rulers gave notice that the opportune time for exhortation, was then after the reading of the Law: and it's observable, that upon this invitation, the Apostle had a large successful Sermon, which we may well call preaching, for verse 32. The Apostle himself saith, we declare unto you glad tidings, etc.  
Page 76. Lastly we find, that they had a summary of the principal doctrines of the Gospel, which they delivered to the people, and by which, they ordered their own discourses, and judged of what was delivered by others, thus St. Paul to Timothy 2 Tim. 1. 13. Hold fast the Form of sound words, which thou hast heard of me; Chap. 2. 2. The same commit thou to faithful men who shall be able to teach others; perhaps this may be that proportion of Faith, according to which the Prophets are exhorted to prophesy, Rom. 12. 6. I think it is not doubted, but this Form of sound words contained the main foundamentals of Christianity; and Paul tells us what those were, Heb. 6. 12. Therefore leaving the principals of the Doctrine of Christ, etc.  
Ans. 1. What that Form of sound words was, the Author cannot tell: and therefore saith, Perhaps this may be that proportion of Faith, &c And so leaveth it as dark as he found it.  
2ly. The Author appears to understand this of some written Form otherwise it maketh not for his purpose, and that it was delivered to the people as a Form, but this is said without proof: Timothy was to hold them fast in Faith.  
3ly. The Form of sound words is as our best Commentators, expound them, the Gospel preached by the Apostles, and that the same to be committed to faithful men able to teach others; and these six Heads or foundamentals were this Form, is mere conjecture; therefore the Author says modestly, in all probability it was, so the naming of principles doth not prove all are there.   

SECT. 2.  
Page 77. These are the rules, and examples the Scriptures propose, let us compare the practice of our Church with them; and surely no copy can come nearer the Original: for first, our minister are expressly obliged in their ordination, diligently to read all the Canonical Scriptures of the Old and New Testaments; unto the people assembled in the Church, where they shall be appointed to serve.  
Ans. If none can come nearer the rules of Scripture, than they are at the utmost point of perfection attainable in this life! The Author hath now surmounted the Apostle Paul, who acknowledged he did but know in part, and prophesy in part; then all the prophecies and promises for greater Purity, and that the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be seven fold, as the light of seven days; in the day that the Lord bindeth up the breach of his people. I say all such promises are fully accomplished, and no more to be expected by such as worship after this manner.  
2ly. Why then saith the Author, Page 159. Tho' we are yet too far short of the Primitive practice and institution; can none come nearer Scripture rules and Institution, and yet yourselves too far short of the Institution? Let any who can, reconcile these.  
3ly. This importeth no less than a limiting of God, what doth blind mortals know of what is to come; and what the power of God can yet bring his Churches unto? had he said no Copy hath come nearer the Original, he had said too far; himself confessing they are far short of Primitive practice, but to say none can come nearer is intolerable, 4ly. The reason the Author giveth for this, is because they read much Scripture: but if another Church should read more Scripture, which can be, than which of the Copies is nearest the Original? It cannot be your Copy, for others read more, nor can it be these who read more, for according to the Author, none can come nearer the rule than you, and yet the reason he giveth for this, is much reading only.  
5ly. If the quantity, or how much reading, be the reason why men come nearest the rule, than God hath prescribed by some rule, how much we should read at once, or in one day, but God hath no where prescribed to us such a rule: Therefore men's reading much cannot be the reason why they are nearest the rule; if there be any such rule, make it appear, and if there be no rule prescribing how much, with what colour can it be said, you come nearest the rule; for it's yet under debate, but that less reading, and expounding what is read to edification, will be found nearer the rule, than much reading where no help is given for people's understanding the Scriptures.  
6ly. These come not nearest the rule who read too much, and more than God hath given direction to read, as any part of his Service or Worship, but you know who read Apocrypha in God's public Service, which he hath given no rule for, therefore such come not nearest the rule.  
7ly. These cannot be said to come nearest the rule who read too little, or may be never that which God hath prescribed to be read, but you know who lay aside a considerable part of the Scriptures from their public Service & Worship; and then those who do so, are not nearest the rule. If it be said that no Scriptures are left out, but such as are less proper and profitable for ordinary Assemblies; yet the word of God saith, all Scripture is given by inspiration, and is profitable for Doctrine, reproof, etc.  
Again, if it be said that Ministers, are allowed to read all the Scriptures in public: and yet if men be tasked every Lord's day and Holy day, they must hold by their Task.  
Page 78 For the more Solemnity of these readings, our Church joins with each of them, Praises, Thanksgivings, or Confessiones, according to what we find practised in the Holy Scriptures.  
Ans. If what they join to these readings be not Instituted of God, then let the Author conscientiously mind his second position Page 3. That the Holy Scriptures contain the Revelations of God's Will, concerning his Worship, and beware of adding, or joining what is not prescribed by these Scriptures.  
Page 79 It's ordered in our Church, that the Ministers shall explain some part of the Holy Scriptures every Lord's day; and exhort their Congregations in a Sermon.  
Ans. If there be no more Scripture explained but the Text before a Sermon, your hearers are at a great loss, tho' you should read twenty Chapters every Lord's day, and explain nothing but a Text.   

SECT. 3.  
Page 82. The Author chargeth dissenters, with the neglect of teaching the principles of Religion, saying, That tho' a man frequent your meetings all his life, yet he has no security, or hardly possibility of Learning from your public teachings, all the great mysteries of his Religion, or the necessary principles of his Faith— And hence it happens, that hardly any one man in his life, ever goes through the necessary articles of Faith: or of practice in his public Sermons, and for the truth of this, I appeal to yourselves.  
Ans. The Reader, who is a stranger to us, may readily think how can this be false, being asserted by a person of such Note, and with such confidence! appealing also to ourselves for its truth, and seeing he hath appealed to ourselves, I declare upon certain knowledge that what he hath asserted, is a most unjust imputation, for which he hath cause to ask forgiveness of God, and I do appeal to many thousand now living, who are ordinarily witness to the contrary, and many of the Authors own persuasion know the contrair: with what peace of conscience can any man thus impose upon strangers! And impress future generations, with that which is so far from truth! it being publicly known, that we ordinarily, and orderly, go through all the Heads of our Christian Faith in our public Sermons.  
Page 82. You have no Summary of principles enjoined either to be read, or taught in your public Assemblies t● a● Catechism you have but neither your directory nor practice make it any part of your Lords-days-Service: and besides, your Catechism is such that it no ways answers the design of a Form of sound words: I have already shown that such a Form, should contain only the first and necessary principles of the Oracles of God, in such words and methods, as may make it easily apprehended, and retained by the weak and unlearned, which make up the bulk of the people; but your Catechism is full of hard words, School Terms, and abstruse notions: no wise necessary to be known by the generality of Christians, etc.  
Ans. Our Catechism is above the Author's censure; and men of as great Authority and abilities as he, of his own persuasion have still spoken of that Book with regard; and recommended it to others as sound, and profitable: he doth but lessen himself by his Reflections against that Composure; let the Reader judge, what mean arguments he hath against it, only he showeth what Spirit he is of.  
2ly. Whereas it's not enjoined as any part of our Lords-days-Service:  
Ans. Tho' our Catechism be a sound and full Summary of Christian principles, yet we know it to be but a humane Composure; and therefore make it no part of our worship, if by Service he understandeth worship, as he frequently useth these words Service, and worship Promiscuously: we must have Institution for what we offer to God in his Service, yet these principles are frequently explained on the Lord's day, and that not only occasionally but in order according to the method of our Catechism.  
3ly. But the Author hath showed, that such a Catechism should contain only etc.  
Ans. The Author hath said, but not showed to his Reader, that it should be as he saith, except all he saith, must be taken for demonstration.  
4. But our Catechism is full of hard words.  
Ans: It's good the Author hath no worse to say, otherways we should hear of it. 2. But why doth he not give instances of these hard words? Some who have read our Catechism, say, They find not such a hard word in it all as god father and godmother, nor such words, as God the Son hath redeemed me and all mankind. 3. It was necessary our Catechism should have words significant and expressive of the matter, and if any of these words be less obvious to the capacity of young or ignorant people, we are at pains to explain such words.  
5ly, But our Catechism is too long.  
Ans: And what if the Catechism of some others be too short? give instances of what is redundant or superfluous; we would think our Catechism very defective, if it wanted the Doctrine of the Creation, and of Man's Fall from God, the Attributes of God, the Natures of Christ and his Offices, the nature of Justifying Faith, and Sanctification, etc.  
Page 83. Besides all this, it is so long and intricat, even the shorter, that not one Child in ten, ever gets it by heart: nor one in five hundred retains it, as I have found by experience.  
Ans: I would gladly be acted by the Spirit of meekness, but the Author's words are so provocking even in matters of Fact, that its hard to discover the Truth without irritation: and yet if I conceal the Truth, I shall suffer strangers to be imposed upon to their hurt: let the Reader therefore consider, that we who have better occasion to understand the knowledge of younger and older, of our own Communion than the Author: we know him to be in a mistake, and the mistake so gross, that I can upon knowledge affirm, that few Children amongst us of competent age, want the Shorter Catechism by heart; especially where Ministers are to examine them: some, yea many of them can give the Answers to many Questions of the Larger Catechism.  
2ly, Nor one in five hundred retains it.  
Ans: Hath the Author examined five hundred of our Communion? for he saith, he hath found it by experience; but it may be justly questioned, if ever the Author was so officious, or these of our Communion so obsequious, as to give him occasion for examining one hundred of them. 2. Albeit I am not obliged to gratify the humour of such as slander us, yet for undeceiving of strangers, I do engage 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 though the Rite be not named, yet the doctrine is contained in our Catechism, and the Rite itself 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 public Assemblies, directly contrary to God's 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 voice of God is never publicly 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 Catholic Church. The remembrance of this maketh the Author's aspersions the more easy, 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 ourselves, 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 Lord's 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 public Edification.  
We commonly every Lordsday sing the Words of God three or four times, and ordinarily 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 Persuasion, 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 testify, which we find every where fortified with Scriptures, though they had the immediate assistance of God's Spirit. I say not much at this time of other men's 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 public 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 perswaded that every thinking, and ingenuous person, of the Author's own persuasion, will be surprised at these words! Nay I can warrantably say, that often in one of our meeting Houses, on the Lord's day; there is as much Scripture first read by itself in a Lecture, then singing with the words of David in Psalms, than 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 forty meeting Houses more; let any man of common sense judge.  
But the Author allegeth our practice is contrary to God's 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, than our practice were contrary to the Institution, no doubt.  
But seeing the Author mentioneth Institution, and thereupon immediately chargeth us, with reading too little in public, and thereby guilty of neglecting the Institution: this giveth me occasion again to require the Author's showing 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 required 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 Institution to read the whole Law at once? I believe the Author will make less reading serve him for one day: so than 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 midday, 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 mere 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 public Assemblies.  
Let not the reader mistake, as if I were pleading either for little or no reading in public 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.  
Seeing then that it doth not appear, either by express Scripture or necessary consequence, that there is any particular Institution of God, obliging Ministers to read so much or so little at one time in public Assemblies; then no men have power to prescribe where God hath not prescribed; having no Commission for it: and seeing they have no power to prescribe, than 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 centre in this of public 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.  
Seeing 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 Christ's 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 Master's 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 public 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 show the people where the worship of God is in its 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 putteth on his Armour, boast as he that putteth 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 easy 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 otherways.  
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 public, 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 obliged to read the Scriptures at home, and being thus acquainted with them; the reading of them is not necessary in their public meetings.  
Ans. 1. In short we have, and give no reason against reading Scriptures in public▪ therefore his answer is superfluous as to us. Yet,  
2. Private reading of Scriptures, is an ordinance of God, as sure as public reading.  
3. Private reading of Scriptures hath been signally blessed of God; as to the Bereans who daily searched the Scriptures, that they might understand what they heard in public, and know whether it were the truth of God or not: this their private diligence was so blessed of God, that there is a remark put upon it by the Holy Ghost; Acts 17. 11. therefore many of them believed.  
Page 88 It is therefore a great temptation to the people to be negligent, and a great want of care in a Church, to leave so material a thing, as the reading of the word of God, to private diligence.  
Ans. It's great want of care in a Church, when people are not exhorted to read Scriptures in private: and to tell them, as the Author doth, Page 180 of his Book that some parcels of the Book of Common Prayer, is as full and proper a service, as any Master of a Family can desire to offer to God: and no exhortation to read any portion of the Scriptures, as immediately Dictated by him.  
But 2ly, This is no pretence of ours against public reading, the Author misseth his mark.  
He addeth, That many of the common people of our persuasion, are ignorant of the very History of the Bible.  
Ans: The Lord in mercy, grant the people both of your persuasion, and ours, more true knowledge; but some times there is a beam in a man's own eye, when he challengeth a mote in another's.  
For the 2d pretence, Page 89. That copies of the Bible are now common and easy to be had, and most Families, have some in them that can read.  
Ans: We have great reason to give thanks to God that it is so, and the greater fault it is to neglect reading of Scriptures in Families, seeing God hath dealt so bountifully with us.  
Page 90. And to rely upon people's procuring, and reading copies of the Bible privately, is to leave God's way, and presumptuously depend on that, which has no promise annexed to it.  
Ans: If private reading of the Scriptures have no promise annexed to it; then what profit is it for any man to read the Scripture? if no blessing be promised, his labour is lost: if I had not read this expression in the Author's Book, it would been hard believing any report, that such dangerous, unwarrantable words, could have dropped from his Pen.  
2ly, God hath commanded private reading of the Scriptures, as expressly, as he hath commanded public reading: whereby it becometh the Ordinance of God, no less than public reading, let the Reader observe what God speaketh, Deut. 6. from verse 6. and downward, The Laws of God were to be written, on the very posts of their houses, that they might read them frequently.  
3ly,  then this private reading of the Word of God is his Ordinance, no less than public reading; by what warrant can the Author say, there is no promise annexed to it: But besides this,  
4ly, I will prove from the Word of God that promises are annexed, to the People of God's private Diligence, in reading the Scriptures, Let the Reader observe Deut, 6. verse 3, where we have these words, Hear therefore, O Israel, and observe to do it, that it may be well with thee, and that ye may increase mightily, as the Lord God of thy fathers hath promised thee, in the Land that floweth with milk and honey. Here is a comprehensive promise, containing many blessings; That it may be well with thee: and next, the qualifications of the persons to whom this Promise belongeth, followeth verse 5. Thou shalt love the Lord thy God with all thine heart. Verse 6. and these words which I command thee this day, shall be in thine heart: and verse 7. And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house. And verse 9 Thou shalt write them upon the posts of thine house, and one thy gates. By which Scripture its evident, that such as diligently make use of the Word of God in their Houses, have the promise of God, that it shall be well with them. Let the Author find out a more express promise, made to public reading, than is here to private reading, then it's no presumption to depend on this promise, annexed to private reading.  
Ibid: There are still many families even amongst Protestants, that can neither compass a Bible, or get any to read it.  
Ans: Blessed be God, that even poor people among us, will pinch themselves, rather than want a Bible, and such as are so very poor that they cannot procure one, it were charity in the Author, who is able, to provide some Bibles for such indigent persons; As for these who cannot read, where God giveth a heart for it, they take help of their Neighbours who can read.  
2. The Author injuriously supposeth them, to be deprived of all public reading of the Word of God, which I have proved already to be an unjust imputation; ibid. (and there are at this day too many of all parties, that neither read themselves, nor hear one Chapter read, in a whole year, except at Church  
Ans: And no great wonder, if they never be exhorted to private reading in their Families, and withal told that there is no promise annexed to private reading; which is not only comfortless and discouraging Doctrine, if they have no promise of God to be bettered by their reading, but pernicious to the souls of men.  
Page 92. The Author saith That the word of God cannot be presumed to have the same efficacy when read privately, as it hath when read in the Assemblies of Christians: since he has given us a peculiar promise to be present in such Assemblies.  
Ans: The promise of this peculiar presence, is Matth. 18. 20. Where two or three are met together in my name, etc. The presence promised in this Scripture, belongeth not only to public Assemblies, but even to two or three meeting in Christ's Name for his Worship; then a private Family, if they were but two, if they meet together for his Worship, agreeing together to ask of God, according to the Command of God, these few Christians thus met together, have the promise of Christ's presence, no less secured unto them, than if the Assembly were greater, Christ's own words, prove this to be undeniable.  
Page 92. The third pretence alleged is, that reading takes up too much time, and is a hindrance to the more profitable Duty, of what you commonly call preaching.  
Ans: It's tedious to be always put to declare, that not one of these pretences are ours.  
The Author may debate against himself if he will; yet  
Page 93. The Author giveth a new Concession, which is in my opinion too ample, and more than we desire, or resolve to practise, when he saith, Suppose that upon some extraordinary occasion it may be lawful to omit reading of God's Word in our Assemblies, that we may have the more time to manage a Discourse for the instruction, of the people.  
Ans: If there be time to manage a Discourse, I do not think it lawful altogether, to omit reading of the Word of God, in a public Christian Assembly, convened for the Worship of God; for we are to expect the Assembly sanctified by the Word and Prayer, to pass from much reading, to no reading, is too great haste.  
Page 94. His fourth pretence is, That the Scriptures are hard to be understood, or applied, and therefore only so much of them ought to be read at a time, as the Minister may apply to his Auditory.  
Ans. Albeit this pretence or Objection, hath more to say for itself than the rest.  
Yet we pretend to no manner of Reason against public reading; seeing its both our principle and practice; therefore it's not candid to represent us to the World, as enemies to it, and disputing against our common practice.  
2ly, To Explain Scripture to the people, we judge necessary, and the very way of God fitted for Edification: practised by our Saviour himself, the Levites, the Prophets, and the Apostles, and to represent us as Expounding, or applying only a Verse, is not fair, that being your own way, not ours, to explain but a verse or two on the Lords Day; it being common with us to expound ten times more Scripture every Lord's Day than you do, conceiving it a very mean discharge of a Ministers duty only to read, and so have done, and never found to be the way of Christ, or any of his Apostles, whose work in public was always to Expound, and apply Scripture; and therefore our way in public Gospel administrations, is more agreeable to Christ and his Apostles way than yours.  
Page 94. It's the opinion of the Reformed Churches, that the Scriptures are plain in all things necessary to Salvation.  
Ans: And yet it's the general opinion of the Reformed Churches, that Scripture should be Expounded to the people.  
2ly, Though God in his mercy hath made the Essentials of Christianity plain; yet nevertheless the Apostle made it his care, to make known the whole counsel of God; we are obliged to make full proof of our Ministry, in helping the people to know their whole duty to God, revealed in the Scripture.  
3ly, If this argument of the author hath any strength, it militateth against all Ministerial Instructions; and that no more is necessary, but read the Foundamentals of the Christian Religion to the people, and so have done.  
4ly, Do not some wrest the Scriptures to their own destruction? and whose duty is it so much as Ministers, to prevent this danger by explaining these things that are hard to be understood?  
But the Author still appears out of Charity, with this Explaining, and applying; for  
Ibid: The holy Scriptures when heard with humility, and attention, apply themselves better than any man can do.  
Ans: If it were as the Author saith, than there is little use for a Ministry in the World, and at most a reading ministry might do all; let them but read well, and the Scriptures will apply themselves: the Christian World then is but cheated, to be at so vast a charge, for maintaining Ministers only to read.  
2ly, To say that Scriptures apply themselves without any adventitous help, or assistance, is not sound, the Author should leave place at least for the help of the Spirit of God; without which, Scripture will never apply themselves.  
3ly, The Author here disputeth against the very Examples, that Christ▪ and his Apostles hath given us, in applying of Scriptures: not being of his mind, that the Scriptures would apply themselves.  
4ly, If the Scriptures apply themselves, How was it then that the Disciples of Christ (who cannot be said to want humility, and attention, and had often heard the Scripture) yet continued, so slow either to understand, or believe the Scriptures? they could never find the Scriptures applying themselves, until Christ opened the eyes of their understanding.  
Page 95. It ought therefore to be our first care to read them to the people often, and solemnly; that they may be acquainted with the whole body of them; and then one word of Application may do more good than many Sermons.  
Ans: Besides all the Scriptures that we solemnly read, and make use of in our public Assemblies, wherein we are not behind with our neighbours; I say besides, it's our care to exhort our people to diligence in reading Scriptures in private, for the increase of Scripture knowledge; the performance whereof, they find to be blessed of God, according to his promise. Wishing our Neighbours were more exhorted to the same duty; this serveth also to refel the Calumny insinuated in the Authors following words; saying, That our not reading looketh like a design on the people, and is agreeable to the artifices of Romish Priests.  
This Suggestion is irrational, to say that Ministers are on a design of concealing Scriptures, who exhort, beseech, and obtest the people to diligence in reading them, in so much that its censurable amongst us, if there be a known, and common neglecter of this duty, I wish these words, Psal: 15. 3. be daily considered.  
What the Author Pages 96, 97 and 98 delivereth, requireth no answer, containing no new Argument: and for calling the Scriptures a dead letter, we abhor it, though the Author makes it the fifth pretence against reading.  
Page 99 The pretence is, That a Child may read the Scriptures, and so perform this Duty.  
Ans: Neither do we make this a pretence against public reading; for though it be true upon the matter, that a Child may read; yet we know that reading the Word of God in public Christian Assemblies, belongeth to the Ministers of the Gospel, and accordingly we practise, and employ no Children for that Work.  
Page 100 The Author giveth instance of an advice in our Directory, To read over all the Canonical Books of Scripture in order.  
Ans: Let the Reader observe, that there's no Apocryphas to be read by this Advice.  
2ly, That they directed no Canonical Scripture to be lest out of public Gospel administrations, so that they were on no design to conceal Scriptures from the people.  
3ly, I know where this of reading the Scriptures in order, was not only designed, but begun by some of our number, and considerable progress made: but Persecution driving them from public work; and the people of our persuasion under great sufferings, their Ministers were constrained to select such Scriptures, as were most apposite for instructing, exhorting, and comforting an afflicted people.  
All that I find further to the end of this Chapter, beareth no argument, but are mere groundless Invectives: and I shall only say, that if I found myself so keen for much public reading, and inclined to discourage private reading of the Word of God, I could not but suspect myself to be acted by a Pharisaical Spirit.    

CHAP. 4. Of Bodily Worship.  

SECT. 1.  
I Find a great Defect in all the Author's Discourse, by his not stating the question, betwixt Dissenters and him, upon any of the Heads he Treateth, which method requireth to be first done; that so the Reader might know distinctly, what is maintained by the Author, and what is denied by Dissenters; but he abruptly engageth in Probations, before his Reader can know what it is that must be proved: whereby its impossible for him rationally or convincingly to place a Censure; as for instance, in this same Chapter he beginneth off hand with his Proofs of Bodily Worship; which Dissenters deny not; and so goeth on, imposing on his Reader, as if we were all stated Enemies to Bodily Adoration: which is an injust Imputation.  
2ly, The Authors stating of Bodily Worship as bodily without internal Adoration, as one of the distinct grand parts of Worship by its self, is not safe; because Bodily Worship separated from internal adoration, can be no acceptable Worship to God: which is the rather to be adverted, because in the following Discourse, it will appear, that the Author will have it Worship, yea accepted Worship; where not only there was a privation and want, of inward homage, but a fixed hatred of the Object externally worshipped.  
Before I proceed to examine the Author's Arguments, it will not be amiss to take notice of his Concession on this Head, Page 133. saying, But that in whatsoever place, or whatever time, in whatsoever posture, we offer up our Spirits and hearts to God, we are accepted of him. This must be whether we pray sitting, lying, standing, or kneeling, etc. This breaketh the bones of all his arguments: seeing praying with grace in the heart will be acceptable to God in any posture.  
All the Author hath on this first Section until Page 106. are probations for bodily worship, or external Adoration, and the Scriptures quoted, we accept without dispute, knowing we should glorify God in body, and Spirit, according to his command.  
But here he beginneth a retreat from his concession, as too ample: and to say truth, it was too large, being so ill cautioned, his words now are; It being a contempt of God, and contrary to his Commands, to pray to him for instance without some posture of adoration, when we can do it.  
Ans. This is an unwarrantable censure, besides it's being contradictory to his Concession, for Elijah, so far as we can understand by his circumstances, might have choosed another posture, when he sat, and spoke to God, 1 Kings 19 6. whom we cannot charge with contempt of God, being a Prophet so zealous for his glory.  
When our Saviour gave the miracle of feeding so many thousands, with a few loaves, Matth. 14. 19 he commanded the people to sit down on the grass; and looking up to Heaven, he blessed, and broke, etc. Here was sitting at most Divine and Solemn worship, and yet no contempt on the people's part, for they were Commanded to sit down.  
Godly men who are acquainted with continual resorting into God, and making their requests known to him in every thing, praying always: may often in a day, yea, possibly in one hour direct their prayers unto God. The Artificer in his Shop, the Merchant in a public Exchange, the Soldier at his Post: may find it necessary to send from their hearts many ejaculatory prayers in the posture they are in, without contempt of God, tho' they could alter their posture, knowing they might have more than one of these short usual prayers, before they could get the posture of their bodies altered, and fitted for external adoration: so that the Author should have better cautioned his censures.  
Page 107. 108. Are only proofs that bodily worship is due, and therefore no answer necessary, seeing we are as much for it as the Author, in the season God requireth it: but in this last Page he giveth instance of bodily worship from devils, our Saviour looked on this bodily worship to be so indispensably his due, that he accepted of it from the very Devils; Mark 3. 11. And unclean spirits when they saw him, fell down before him, and cried, thou art the son of God.  
Ans. The Author is proving the duty of bodily worship; and how Devils who are spirits can perform bodily worship, I know not, seeing they have no bodies, but what they assume or possess; It's certainly the duty of Angels, good and bad, to Adore the Son of God; but an example from their manner of worship, to bodily worship is not rational; when we seek examples, of that which is to be performed bodily, we must seek it from such as have bodies; and Devils possessing bodies, are but miserable examples; and to say, the worship of Devils was accepted by Christ, is a piece of new Divinity; for accepting a performance, imports approbation; approbation of an Act, imports its conformity to the Rule God hath prescribed; how then, any actions of Devils can be accepted, approved, and conformed to the rule given by God, whatever that rule was, let the Author make out? Christ came to destroy their works; this should the rather be observed, because of what the Author sayeth, Page 110th. But bending, or bowing of the body, is that, which is properly in Scripture called worship, as signifying immediately, and naturally, the bending and submission of our Souls, and nothing else. How the external worshipping of Devils, will naturally signify the submission of the minds in Devils who hate Christ and his Dominion; let the Author see to it; I shall have occasion for farther Reflection on this hereafter; and so pass it now; and that our Saviour accepted their service is against the Text; for he rejected it, not liking such preachers; withal it's most probable these Devils designed a public affront to our Saviour, in giving him a testimony, as his friends, that so Christ's malicious enemies, might have their blasphemy fortified, that he did cast out Devils by the prince of Devils, as followeth in the same Chap. verse 22. by the prince, etc.  
Page 110. If we look into the Scriptures, we shall not find praying, praising, etc. Termed worship; they are indeed, duties which we ought to perform to the honour of God: but not immediate direct Acts of worship, properly so called; and in a few lines after, praises, immediately signify the sense we have of God's Excellencies.  
Ans. Why then did the Author, in his distribution of worship into its parts, set down praises in the front, as the primary worship, if it be not a direct Act of worship?  
2ly. Praise is more than a sense of God's Excellencies, having Emanant Acts towards God the object; and is not only a Religious impression.  
3ly. With the Author's good leave, the Scriptures speak very properly, and there we find praising and glorifying God allowed the name of worship, Psal. 86. 9 All Nations whom thou hast made, shall come and worship before thee, O Lord, and shall glorify thy Name; Praise is the most direct and immediate glorifying of God, and the most proper Act of Adoration Psal. 66. 4. All the Earth shall worship thee, and shall sing unto thee: they shall sing to thy Name.  
Ibid. But bending, or bowing the body, is that which is properly in Scripture called worship, See this before,  
Ans. The Author's terming of bodily bowing, as the most proper worship, is contrary to the Doctrine of Christ. Joh. 4. 23. But the hour cometh, and now is, when the true worshippers; shall worship the Father in Spirit and in Truth. for the Father seeketh such to worship him; Here Christ preferreth worship in Spirit and Truth, to all other worship (Name and thing) as the most proper and principal worship, without which, bodily worship is often performed.  
And that bowing of the body, doth naturally signify the submission of the mind, besides, what is said, let the Reader observe Mark 15: 19 And they smote him on the Head, with a reed, and did spit upon him, and bowing their knees worshipped Him. Here was bodily worshipping, but no submission of mind, how then doth bowing of the head naturally signify it; these profane Soldiers, were smiting, and spitting on Christ; and yet bowing their knees, to him; natural signs, are not fallacious, but this is.  
Ibid. In the Old Testament, the words rendered worship, signifies properly, and Originaly, to bow down, or prostrate the body.  
Ans. What then? do we deny bodily Adoration, doth the Author consider, that he disputeth against no opponent? it all this be libeled against dissenters.  
2ly. The Author sayeth again and again, that bowing of the head, is properly worshipping; If these Original words, signifying bowing of the head do always signify worship; then let him resolve me of the reason, why we have, so often bowing of the head, expressed by one word in the Original, and worshipping by another word in the same place; if this bowing be properly worship, why is it said they bowed and worshipped, for according to the Author in all these places it must be thus, they worshipped, and they worshipped, for instance Gen. 24. 26. And the man bowed down his head and worshipped the Lord, there is one word here for bowing, and another  worshipping, in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adore; So Psal. 95. 5. There is one word for bowing, and another for Adoring, and Gen. 24. 52. quoted by the Author, where there is but one word, yet it's that which commonly signifieth Adoration, incurvare adorandi causa, Buxtorf: and it's express in the Text, it was to the Lord, the object specifying the Act: for otherwise a man may bow the head, intending no manner of worship to any object; therefore bowing the head of itself, cannot immediately and naturally signify worship, or submission of the Soul, as is asserted by the Author, Page 111. so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a bodily action, which is translated worship.  
Ans. Yet our Saviour himself Transferreth this word, to signify Spiritual worship, Joh. 4. 23. which may be performed without any bodily Action.   

SECT. 2.  
FIrst, then when we come into the public Assemblies, we believe ourselves to come into Christ's presence; because he hath promised▪ Matth. 18. 20. Where two or three are gathered together in my Name, there am I in the midst of them. And therefore in obedience to the Commands of God in Scripture, it's our custom to lift up our hearts to him in prayer, and bow our bodies before him.  
Ans: Hear the ground of the Quarrel, that we bow not when we enter the Church, yielding some religious sign of Reverence; or rather that we do not religiously bow to the Church, as shall be made appear; the foundation that he layeth for this invention, is Matth. 18. 21. Christ's promised presence, let us therefore consider the Text; wherein first we have the promise itself, I will be in the midst of them, that is to protect, favour, and assist them, without any extraordinary appearing of his Glory, which is not here promised, thus he may so appear also, if he will, and when he will, and after what manner he will. 2. This Promise is made to such as are gathered in his name, that is at his command, for his service, and worship, with dependence upon him. 3. They must be gathered, the promise is not to the place, but to the assembly. 4. The promise is made to the very fewest that can meet together, on the foresaid account.  
Observe, That external Adoration is due two ways; 1. When we approach God in immediate acts of Worship, as Prayer, and Praises. 2. When it pleaseth God in an extraordinary manner to appear in his Glory, the due season then, for external signs of inward homage and reverence is, when we perform these immediate acts of Worship in our Assemblies; or if God shall please, to give glorious signs of his extraordinary presence, as he did to Moses, when the Bush was burning but not consumed; or as the Lord appeared, after Solomon had made an end of Praying, when the fire came down from Heaven, and the Glory of the Lord filled the house; then all the Children of Israel, beholding the fire and glory of the Lord, bowed themselves and worshipped, whensoever the Lord doth thus appear, external adoration is due.  
But it cannot be said, that the Lords ordinary presence, with his people, requireth this bodily reverence; for there is a peculiar presence of Christ promised to the Ministers of the Gospel, who bear his Commission; Lo I am with you to the end of the world; yet this doth not oblige them always, ad semper, to external acts of adoration, otherways they should be always in these acts, he being always with them; So there is a peculiar promise, that Christ will make his abode with Believers, Joh. 14. 23. And we will make our abode with him, this is also a peculiar promise of his presence, for it's appropriated unto sound believers, who love him, and keep his words, yet this doth not oblige unto a constant bodily worship.  
Observe also, That this promise is made to the Assembly gathered together, but not to the place where they assemble: How is it then, that religious reverence is paid to the House, Church, or Fabric, before the assembly be gathered; for if there were but one in the Church, he who cometh in, must perform some religious external reverence; yea, if there be none in the House, he who cometh first in, must do the like, otherwise he is a Transgressor, and guilty of profane contempt; yea, if a man enter that House, upon any other occasion, when no public Worship is to be performed, yet he must do the like, which doth undeniably prove, that it's not Christ's presence, but the house that's honoured, with this religious reverence, which will yet further appear, if it be considered, that if a few persons meet together to ask any thing of God, and for his Worship, the promised presence of Christ is there, no less than in the public Church; yet religious reverence is not testified by any external sign, in that private place, as in the other; therefore this religious honour is not rendered to Christ as present in the assemblies of his people, but to the Altar or Fabric of the House, and this being religious Worship, let the Author consider, how this practice can be reconciled to the second Command.  
Page 116. Uncovering the Head is a common work of respect, and then followeth a digression concerning covering the Head, which is not material to the purpose in hand; But Page 117. However being an honour paid to men, there is no reason why it should not be paid to God.  
Ans: Custom having prevailed among us, to make uncovering the Head a sign of Deference, and conferring honour on others, is therefore practised by us, in acts of religious Worship, as Prayer, Praises, and hearing the immediate Words of God read, as a part of his Worship, but this is no argument to uncover the Head to any Creature, when thereby religious reverence and worship is designed; but at length, other pillars failing, as not able to bear up the honour conferred on Churches, the Author hath recourse to his rich Magazine, where there is no want.  
And it is one of the Articles of our Church, that the Church has power to order Rites, and Ceremonies; that is, to determine, what particular things comes under the Apostles general word of Decency.  
Ans: Here it's to be observed, that the Author is defending religious bowing, when they enter the Church, which is worship, and for proof of its lawfulness, fairly maketh this his Argument, Our Church has power to order Rites and Ceremonies; it followeth then, that by this power the church may appoint new worship; the inference is native, seeing according to the author, it's therefore lawful to bow the head religiously, because the church hath this power: I desire he would review his first preliminarie position, that it belongs to God only, to give rites, how he will be worshipped; how can these two stand, it belongeth to God only, and yet the church hath the power to institute new worship.  
If the Church hath such power, it were a most necessary service, and justice to the World, to discover and make once that commission appear, whereby the Church is invested with this power, and if no man can make it appear, why is such a power assumed? That the Church hath power to order external circumstances, necessarily belonging to the Worship of God, and determinable by the prudent use of nature's light, and the general rules of Scripture is readily yielded; but what is this to a power of prescribing worship, which God hath not prescribed? as to bow the head religiously unto, or before any creature as sharer in the worship; here the Author overstretcheth the article.  
Page 118. We stand at our praisings, thanksgivings, etc. at our confessions of sin, and at our prayers, we present ourselves before God on our knees.  
Ans: That there ought to be signs of religious reverence in all acts of immediate commanded worship, we are agreed, but there appeareth no reason, why the Author should make such a difference, between confession of sin and prayers, for confession of sin and thanksgivings, are performed in prayer; and for confessions of Faith; I demand, by what rule they are made any part of worship? except as they may be comprehended under the heads of Prayer, or Praises.  
As for kneeling in the time of Prayer, which I know is most noticed, let the reader understand, that we are far from offending at the kneeling of others in public assemblies, but standing is also a warrantable praying posture, which is our practice, and in numerous Congregations (such as by the Lord's Mercy we have) conveniency for kneeling cannot be had, without forcing many of the Congregation to such a distance, as they could not hear the Prayers, which in their hearts they should offer up to God.  
Ibid: The Author asserteth another sort of kneeling, than kneeling in prayer, viz. a kneeling before the Elements of Bread and Wine in the Lord's Supper. We celebrat the Holy Sacrament of the Body and Blood of Christ, in a worshipping posture, I know that many except against this.  
Ans: Many do except against it, and of all the Arguments you have mustered, not one of them passeth muster, and no wonder others make exception, seeing yourself makes the first exception, before ever you bring them to the field, as by your appended marginal Not appeareth, saying, the Author's intention is not to assert, that the Scriptures require kneeling at the Lords Supper; I see a bad cause will sometimes make the courage of a Champion to faint.  
If the Scripture require not kneelling at the Lords Supper, with what confidence can any man require it, why are we charged as deficient seeing the Scripture doth not require? To what purpose did the Author write these words in his Preliminaries? That the holy Scriptures contain the revelations of Gods will concerning his worship; and yet by the Author, the Holy Scriptures contain not this kneeling, as any Revelation of his will; it followeth undeniably, therefore kneeling at the Lords Table, is no Revelation of God's will, if this conclusion be displeasing, blame the Authors two propositions, & his marginal Note, that can admit of no other conclusion: and thus he yieldeth the Cause, leaving kneeling before the Elements of Bread and Wine, deprived of any Revelation of God's will; let him advise us now, what name we shall give it; the Authors own words constraineth me to place it among the mere unwarrantable Inventions of men.  
But the Author will not yet let it pass, therefore addeth in his marginal Note; but to show that it is not contrary to the institution of Christ, or practice of the Apostles, who compare our receiving it, with the Jews partaking of their Altar, to which they approached with adoration.  
Ans: We shall have the Author answering himself in this also, by his first Position, Page 3d That it belongeth only to God to give Rules, how he will be worshipped: For if it belong to God only, then there is no place left for man's prescribing of Worship, whether the worship prescribed be contrary or not contrary, yet it's an encroachment on God's peculiar Prerogative, to prescribe his own worship.  
2ly, We find the Lord charging guilt on this account, because he did not command, Jer. 7. 31. They have built the high places of Tophet, etc. which I commanded them not, neither came it into my heart; Their wicked practices of burning their Sons, and their Daughters in the fire, was contrary to God's Law; yet the way that God taketh to express their guilt, is because God had not commanded it: So Jer. 14. 14, and 19 5. and 23. 32. which the Reader may peruse, and shall find in all these places, the displeasure of God discovered, because they acted without his command: so that the Author's endeavours to make it appear, that kneeling at the Lords Table, is not contrary to the Institution of Christ, will not deliver it from the reflection of being a mere invention of man.  
However the Author essayeth what the Scriptures will do for him.  
First, The altar was of Old the Lord's Table, from whence his attendants were fed Mal. 1. 7, Ye offer polluted bread upon mine Altar.  
Ans. We have now no altar but Christ, and no sacrifices but Spiritual, therefore the Altar for sacrifice is no pattern to us under the Gospel.  
2ly. The Altar of Old was for offerings to God, the Lords Table is God's offering meat to us, I hope the Author is not of that mind that we offer up Christ again, as a sacrifice in the Sacrament, so that there is nothing here for the kneeling required. But I might add.  
3ly. That any Reader may be surprised, to find the Author quoting Scripture for this kneeling, seeing, he will not assert, that the Scriptures requireth kneeling at the Lords Supper; 2 On this account the Israelites came to the Altar, and worshipped before it, as being God's Table, for which he quoteth 2 Chron. 6. 12. And he stood before the Altar of the Lord, The Author writeth no more of this Verse, but passeth to the next, where he findeth kneeling, I shall therefore set down the whole two Verses as they are Dictated by God; and he stood before the Altar of the Lord in the presence of all the Congregation of Israel, and spread forth his hands, Verse 13. for Solomon made a brazen Scaffold of five cubits long, and five cubits broad, and three cubits high, and had set it, in the midst of the Court; and upon it he stood, and kneeled down upon his knees, before all the Congregation of Israel, and spread forth his hands towards Heaven. The Reader may now observe, that Solomon stood before the Altar, but it's not said that he kneeled down before the Altar, 2. That the Scaffold whereon he stood; was in the midst of the Court, and therefore not so framed, as to be nearest unto the Altar; 3. That he spread forth his hands to Heaven, and therefore, directed no worship toward the Altar, but to the God of Heaven; It's said he kneeled before all the Congregation of Israel; Yet he did not worship them, and no more is said, 1 King. 8. 54. The Altat was before him, when he was kneeling, but he kneeled not to the Altar; therefore his worship being neither directed to Altar nor Congregation, tho' before them both; but worshipping the God of Heaven, and earth, he kneeled and spread forth his hands to God, in that praying posture, of kneeling; for the spreading of his hands and kneeling was to one, and the same object.  
Another Scripture quoted by the Author is 2 King. 18. 22. Ye shall worship before this Altar in Jerusalem.  
Ans. The Author should have been so just to his Reader, as let him know who spoke these words, for they are not the words of God; neither Hezekiah himself, nor any inspired man of God ever uttered them, and yet Page 127. It's reiterated with confidence; as God commanded them to do, 2 King. 18. 22. shall the words of an ignorant blaspheming Atheist, be called the commands of God? who (as our commentators well observe) knew not what he said; can the Author have a quiet Conscience, to allow the world to take this for the command of God? which hath no authority, but the rambling invective of a cheating Railer, I need say no more of this, it speaketh too much of itself.  
3ly. The Communion Table, is called the Lords Table 1 Cor, 10. 21.  
Ans. Quid sequitur? The Author quoteth this Scripture, and saith not one word more of it, but leaveth his Reader to guests and so shall I too, but that which is in the Text, maketh against the Author, the Lords Table being no Altar for Sacrifices to God.  
4ly Page 119. The Israelites partaking of the Altar, is proposed as an Example for our partaking of the Lords Table 1 Cor. 10. 16. The Cup of blessing, which we bless is it not the Communion of the blood of Christ? The bread which we break, is it not the Communion of the Body of Christ? Verse 18. Behold▪ Israel after the flesh, are not they which eat of the Sacrifices, partakers of the Altar.  
Ans. All being yielded that is found in these Verses, no gain to the Author emergeth; such as Sacrificed, did partake of the Altar, what then? we have no word of authority, to Eat at the Lords Table; because Sacrificers of Old did partake of the Sacrifices, we have Christ's Command to eat at his Table, but 2. It had been necessary to consider the Scop and sense of the Text, for the Apostle is warning the people of God, to ●ee from Idolatry Verse 14. Wherefore dearly beloved flee from Idolatry, and not to partake of Sacrifices; offered to idols, for these who eat, and partake of these Sacrifices offered to Idols, do declare their regard to that Altar, and profession unto which these Sacrifices belong, therefore these who eat of these Sacrifices, are said to partake of that Altar: and the Apostle fully clearing the sense of his own words, addeth Verse 20. The things which the Gentiles sacrifice, they sacrifice to Devils, and not to God; and then Verse. 21. Ye cannot drink the Cup of the Lord, and the cup of Devils: ye cannot be partakers of the Lords Table, and of the Table of Devils; the sense than is plain, as the Israelites of Old eating of the sacrifices, commanded of God, did thereby declare their adherence to the True God, and his Altar; so these who eat of the sacrifices offered to Idols and Devils, do in so far abandon the profession of Christianity, and betake themselves to an idolatrous Altar, and profession: let the Author cast up our Commentators, and he will see, what is now said, besides that the Text of itself, makes it plain. And again I say, however it be taken, there is nothing in it for the Author's purpose of worshipping before the Altar: so that I am surprised, to see it adduced for that end.  
5. In allusion to this religious Eating with bodily worship, it is prophesied of our Saviour Psal. 22 29. all they that be fat upon earth, and Verse 26 The meek shall eat and worship, since then Scripture sets forth to us religious Eating, at the Lords Table, with worship, and the Holy Communion, is such an Eating at his Table; it follows that the Scripture warrants our worshipping, when we eat.  
Ans. This is a prophecy of the conversion of Heathens, as appeareth Verse 27. all the ends of the world shall remember, and turn unto the Lord, and all the kindreds of the Nations shall worship before thee. Let the Reader remark, that the worship is to be performed to God; neither before Altar nor Table, but they shall worship, before thee; the eating here spoken of; is partaking of Christ's benefits, and being turned to the Lord, they shall worship him; but that it shall be either before Altar or Table, is manifest adding to the Text, so this argument faileth also, tho' the Author sayeth, that the Scripture sets forth to us, a religious eating at the Lords Table with worship, for which he hath brought no proof nor never will.  
Page 120. We are commanded in Scripture to receive the holy Eucharist, in remembrance of Christ's Death etc. the same Scriptures command us to worship our Saviour, Psal. 45. 11. for he is thy Lord, and worship thou him.  
Ans. We are commanded to worship Christ, therefore, we are obliged, to worship him as represented, by the Elements of bread and wine, where is the consequence? worshipping of Christ is not the dispute, but to worship him, before these consecrated signs of his body and blood set before us, designedly to worship Christ by them; there are many ways of worshipping Christ, tho' not by such representations.  
This consideration prevailed with the protestant Church of Poland, to oblige all their members to receive kneeling or standing.  
Ans. We will give them all due deference, that is as far as they are followers of Christ, and the Apostles sought no more, and that Synod shall get no more.  
Page 122. We are commanded to do what Christ did, and he Instituted, and his Disciples received it in a Table posture, and therefore so ought we.  
This is the Author's objection against himself.  
He answers, that we are not required, nor is it convenient, to imitate all that Christ did;  
Ans. How is it then? that our Author Page 107. Sayeth, our Saviour undoubtedly, is the best example we can propose to ourselves for the worship of God, and we ought, to imitate, what he did and approved.  
What hath made his example so bad in the Sacrament, seeing he sayeth, it's undoubtedly the best. There is nothing to obstruct our imitation in this, tho' some of Christ's practices are unimitable by us, and it were not only inconvenient, as the Author Termeth it, but blasphemous, to attempt an Imitation; but no such thing appeareth, by his sitting at a Table, and feasting his Friends; therefore there being no reason against the Imitation, his example is a most safe rule for us: considering.  
2ly. That this our Saviour's sitting, at Table, was not accidental or fortuitous, but of choice by him, who is the wisdom of the Father.  
3ly. And that this posture of sitting, was in itself most suitable to a comfortable communion and Feast; seeing Christ hath determined▪ to dignify them with a Feast of Love, in his own presence before his departure.  
But our Author must needs have a better posture than by Christ's example.  
Page 123. The Apostle Paul, having occasion to mention what he had received of the Lord, mentions only our Saviour's taking bread, giving thanks, etc. Without the circumstances of the number of receivers, his posture, etc.  
Ans. It's not safe to Excogitata difference between the master, and his faithful servant, in Spiritual Institutions, as if the master were for sitting, and the servant for another posture: but  
2ly. Try if you can make it appear, that ever the apostle Paul, did prescribe or practise another posture at the Lords Table, than sitting.  
3ly. The Evangelists, having so fully asserted this posture of sitting, there was no need, nor occasion for the Apostles mentioning of it; and all these records of the Evangelists, were by the command of Christ, and inspired by his Spirit; this is new, and dangerous Divinity, that tho' Christ caused record a practice, for the Instruction of his followers, yet if an Apostle record not the same thing without need, what Christ hath inspired his penmen to write formerly, shall be of no value.  
Page 124. It's certain our Saviour did not sit but lay at Table.  
Ans. The Author says its certain he did lie, but giveth no reason, whereby his Reader may be certain also: I have better authority to assert his sitting, than he hath for lying; not only all our Translations have it sitting, (whose authority and understanding the Original, will be thought as good as some other men's) but our best Greek Lexicons, and Arias Montan: translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discumbere accumbere to sit not to lie, all that can be said is, that the Jews used to lean on the Table with their left Elbow, which cannot be called lying▪ and however, it was their table posture, which sufficeth us.  
Aquinas giveth account of a common Verse long before his time.  
Rex sedet in caena, turba cinctus duo dena.  
Page 124. We have this further to say for our practice, that our Saviour was not at a common Supper, when he instituted this Sacrament; but at the passover.  
Ans. It's hard to Divine for what end, the Author bringeth this in, for I can perceive no colour of an argument: only to acquit us, that Christ was not at a common Supper, but it's yet sub judice not determined, whether there was any common supper that night, besides, both the passover and the Lords Supper▪ Many able Divines affirming there was, and many denying; and so it is safest to leave it altiori indagationi, neither doth the purpose in hand depend on its determination; as for Luke 22. 20. The Author doubtless, knoweth that the matter of that Verse, is not placed as both the other Evangelists, Matthew, and Mark have it; nor doth he infer any thing from it argumentative.  
Page 125. But 4ly. The full answer to the argument is, that it goes on a false supposition, that our Saviour instituted this Sacrament, in the common posture of eating, which no wise appears in Scripture neither can it be inferred from any thing said, or intimated by the Evangelists or St. Paul, but rather the contrary.  
Ans. How full or sound it is, will soon appear if we consider, First, that the Evangelist Matthew remarketh their sitting down, Matth. 26. 20. Now when the even was come, he sat down, with the twelve, and Verse 16. as they were eating, Jesus took bread, and blessed it, etc. so mark 14. 18. and as they sat, and did eat, Jesus said, verily I say unto you, one of you which eateth with me, shall betray me: and Verse 22. and as they did eat, Jesus took bread, and blessed and broke it, so Luk. 22. 14. and when the hour was come, he sat down, and the twelve apostles with him, and Verse 19 and he took bread, and gave thanks, and broke it, so Joh. 13. 12. after he had washed their feet, and had taken his garments and was set down again, after this the apostles are sitting with him at Table, Verse 23. Now there was leaning on Jesus bosom, on of his disciples, etc.  
Here it's to be observed, that all the four Evangelists make mention of their sitting at Table with Christ, and that it's expressly said by two of them, as they did eat, he took bread, and blessed it; all which maketh it most evident, that they were in a sitting posture at Table, when this Sacrament was instituted, and celebrated.  
But the Author objecteth, how could they be eating, when Christ was blessing.  
Ans. The plain words of the Text cannot be questioned, without a profane contempt of Scripture, it's not warrantable then to toss It as a disputable problem, whether he took bread as they did, eat, or not: for they are the words of the Holy Ghost.  
2ly, Nor is it to be conceived, that they continued eating, while he was blessing, this would been altogether unaccountable.  
3ly. Tho' not eating, yet they continued sitting in a Table posture, for we must not add to the Text, and say they arose.  
4ly. How much time interveened between his taking the bread, and blessing, who can tell? the ensuing Action being so solemn, no doubt Christ would take care, to have his disciples minds in some due composure for it.  
5ly. That which the Author cannot digest, is that the Apostles should be sitting, when Christ was blessing; but there is no cause why this should be so surprising, if some other of our Saviour's ptactices be duly pondered: as Mat. 14. 19 when there is a great miracle to be wrought, Christ commandeth the multitude to sit down and then blesseth, and he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to Heaven, he blessed, and broke, and this not once, but again Mat. 15. 35. And he Commanded the multitude to sit down on the ground, and he took the seven loaves, and the fishes, and gave thanks and brake, etc. In both these scriptures there is most solemn worship, and yet the people commanded to sit down; it were worse than trifling, to say they might rise again when Christ gave thanks, seeing he commanded them to sit down: therefore the Author's anxiety for this is groundless, and no use for such shifts, as in probability it was done in a thanksgiving and praying posture. And as in the next Page 126. And so he might rise to bless, and distribute the Holy Sacrament; These may be's are not convincing, but the plain words of so many Texts for sitting, are most cogent and irrefragable.  
Page 126. Lastly we find the Apostle, severely reproving the Corinthians, for their irreverence in receiving this Sacrament, etc.  
Ans. They are severely reproved its granted, but not for sitting at the Lords Supper; and except the reproofs reach this the Author can find no argument from that Scripture: what a torment is it to be managing a bad cause? I need not say a man hath need of clear eyes, that can see an argument in that Scripture, but he must put out his own eyes, and implicitly believe Dictates in place of arguments.  
And what Reader will not be surprised at the reading of his following discourse, wherewith he concludes this Section.  
Upon the whole, I think we do nothing in this, or any other sacred action, as to bodily Worship, but what is warranded and grounded on the holy Scriptures, and particularly, as to what we do at the holy Sacrament of the Lords Supper.  
Ans: All is even as firmly warranded as the judicious Reader will observe, by the Author's Arguments, men are readily persuaded as they affect, but there is no danger of the Readers being argumented unto kneeling at the Lords Table, by any thing that yet hath occurred.   

SECT. 3.  
PAge 127. And first, as to your principles I need not tell you, that you do not allow Bodily Adoration, to be any part of God's Worship.  
Ans. That we do not allow Bodily Adoration, is a known injurious imputation. Hath not the Author himself, from his infancy, seen his Friends bowing their knees daily to God? Doth he not know of thousands about him at this day, who do the like? Is not this bodily Adoration? doth he not know, that in our public Worship our people commonly stand in time of Prayer, and are exhorted so to do; and except in case of bodily infirmity, ordinarily practise it, as also signs of external reverence always in our songs of praises to God, and when we hear the Word of God read to us, as part of his Worship, all are uncovered? With what truth then can it be asserted, we do not allow of bodily worship?  
Page 128. Your Directory doth not only leave it out, but excludes it, by requiring all to enter the Assembly, and to take their seats, and places, without adoration or bowing.  
Ans: Tho the words of the Directory be not fairly represented, yet as the Author quoteth them, I will espouse them, and let the Author try his strength in answering my Arguments against religious bowing to any place or fabric on Earth.  
Ibid: The Scriptures say, O come, let us worship, let us bow down, let us kneel before the Lord our Maker.  
Ans: Who denyeth this? the Author can instance none of our persuasion, who doth not practise kneeling before God; if some Physical impediments do not obstruct it.  
2ly, The Command, Let us worship, and bow, is not when we come first to the Walls of a House, but when we engage in acts of Worship, then either to kneel or stand, as conveniency will allow, but this hath been cleared already, and I am not fond of repeating; and therefore must pass over much of what remaineth of this Chapter, as being generally answered already.  
Page 129. You sit generally at your public Prayers.  
This also hath been confuted already, and all that is said Page 130. For the time of Thanksgiving before Receving, being solemn Prayer, our people generally stand, excepting such as are set down at Table, who continue sitting, as at the first giving of Thanks by our Saviour, they did sit. But the Author in this Page 130, engageth himself, in another useless labour of Collecting pretences against Bodily Worship, and exposing of Dissenters, as formers of these pretences, which we solemnly detest, as contrary to our common practice, such Discourse might have been directed to Atheists, and Quakers, but to impress strangers so invidiously, against all protestant Dissenters, as enemies to the Adoration of God, by any visible sign, is most injurious.  
2ly, In all the following Discourse to the end of this Chapter, the Reader is egregiously imposed on, the Author making no distinction between the Bodily Worship commanded of God, and the Bodily Worship commanded only by men; and so condemneth all, as despisers of the Glory of God, who will not bow down to Houses or Altars, and would have his Reader take it for granted, that its our principle, to be against all external Adoration of God, for no other reason, but because we observe the second Command, better than some of our Neighbours, rendering that homage to Creatures, which is only due to God, wherein we cannot, and by the grace of God will not comply with them.  
Pages 130, 131, 132, 133, 134; Have nothing but a Confutation of pretences from Joh: 4. 24. God is a Spirit, and they that Worship him, must worship him in Spirit, and truth.  
Ans: Christ by this Scripture, doth recommend and prefer Spiritual Worship, to that which is only bodily, God being a Spirit, and all bodily worship separat from this is naught; the external part is easy, and separable from the internal, and of itself, is but bodily exercise, that profiteth little; nevertheless we constantly assert it our duty to glorify God in Body and in Spirit, as he requireth us; and therefore are far from understanding that Scripture, to be exclusive of external Adoration.  
Page 135. The second pretence alleged against bodily adoration, is that God has no value for it.  
Ans: If ever the Author heard any such Objection against external homage from any of our persuasion, it would be justice, and we would take it for kindness, if he would discover them; and if no such person can be found amongst us, it will be necessary to mind the Words of God, Psal. 15. 3. It sufficeth us that God hath commanded external worship; but we will yield God's Prerogative to no man in prescribing it.  
Page 173. The Author speaking of outward performances, saith, But you are taught, that in no cases, they may be lawfully practised.  
Ans: Who are these Teachers, Teaching that outward Performances, may in no cases be practised? The Book being now in my hand, I see on the head of the Page, how Bodily Worship is practised by Dissenters. And is it the deliberate thoughts of the Author, that Dissenting Teachers, Teach this? Do we teach, that in no cases, the people may read, or hear the Word of God read, which is an outward performance? Do we teach that they should not be Baptised, or partake of the Lords Supper? Do we teach, that in no case they should bow their knees to God their Maker? all these, and many more, are outward performances, this needeth no confutation, repeating the words will be sufficient to any reader, though of mean sense.  
The Author addeth in the same Page, you are taught rather to stay at home, and not to worship God at all publicly, than to conform in their outward gestures and circumstances.  
Ans: There are some bodily jestures that render a man guilty by breach of the second Command, as bodily bowing is a gesture of the body, but being performed religiously, to any Creature, is forbidden by the express Command of God, and therefore should not be enroled with Circumstances, nor is it to be practised by Christians any where; but God willing, more of this afterwards.  
In the same Page 137, You are advised rather to abstain all your lives from the Lords Supper, than receive it kneeling.  
Ans: Blessed be God, who hath given most of us opportunity of receiving, ever since we were capable, without kneeling, even when persecuted by the rigid imposers of kneeling, who yet dare not assert, that the Scriptures require it.  
2ly, But that the Reader may understand, that it's neither ignorance, obstinacy, nor affected separation, that causeth the fixedness of our practice, in sitting at the Lords Table, which we cannot resile from, and being obliged to render a reason, to such as ask; know therefore, first, That the blessed example of Christ and his Apostles, of choice, using this posture of sitting, is our Scriptural Precedent, and no reason can be given why the example should not be imitated; the Apostles were sinful men as others; yet all the four Evangelists are divinely inspired, and therefore commanded to publish their being set down with Christ at his holy Table.  
3ly, No other Scripture, either expressly, or by due consequence, prescribeth or alloweth any other posture, when we receive at the Lords Table, than sitting.  
4ly, Our Saviour and his Apostles (as they followed him) are proposed as our examples in all things imitable, and this practice is imitable; yea Christ himself maketh this his Argument, Do as I have given you example, Joh: 13. 14. 15. v. Lest any should say, we are not Apostles, and must not presume to sit at Table as they did; But Christ requireth a regard to the Example he giveth.  
5ly, The Disciples being fet down at Table with Christ, are not raised again by him, when the Lords Supper is celebrated, (which he would have done, if sitting, when they received, had been a profanation of that Ordinance) but when the Supper is over, they are found still sitting, and then, and not until then, they are commanded to arise, Joh. 14. 31.  
6ly, If this example be not followed in receiving, as our pattern, than we shall follow either devices excogitated by ourselves, or follow the Dictates and Commandments of others, neither of which are safe and warrantable, Christ having proposed his imitable practice for our example, and the worship performed by our own invention, or the Commandments of Men, is already declared vain.  
7ly. When we once give way, losing our ground by neglecting Christ's example, we wander vainly after our own imaginations, not knowing where to fix; and if at length we should pitch upon the most humble like way of receiving, imagining a humble way cannot be displeasing to God, which prevaileth with many inadvertent, (though sober) persons. The very thought of this, that they cannot be too humble, and that kneeling in receiving, is an expression of this humility, that humility is pleasing to God, and rendereth glory to him; this taking root inclineth many to think, and tenaciously to hold by it, that though Christ gave example for sitting at his Table, yet this devised humble way, will expiate any guilt by neglect of his example; because they intent to give him glory by kneeling: This is the very best that I imagine, can be made of the practice of many well meaning people as to their kneeling in receiving. But that which should be observed with care, is that once leaving Christ's way, the very best and purest like Inventions of our own, obtruded on God as Worship, will not be accepted, seeing by them, we shall never be able to make answer, when we are charged, Who hath required this at your hands, we may call it humility, but he will call it a presumptuous voluntary humility; we may call it Worship, but he will call it Will-worship, there being no Command of God for it.  
8ly, This religious kneeling is Adoration, and therefore due only to God.  
9ly, We are instructed by the second Command, that God will not be adored or worshipped by Images, representations, or the likeness of any thing in Heaven or Earth, we must not bow down before them.  
10ly, The signs of Christ's Body and Blood are set before the receiver, in a religious state, as representing Christ, and these who kneel must do it directly before these Signs, as memorials of Christ, if they should go aside and kneel, praying to God, yet they shall not receive, until they come and kneel before these Signs; and hereby the Signs have Co-adoration with Christ, partaking of the same Worship, seeing the signs are designedly set before the Receiver in the act of Adoration, which is forbidden by the second Command, neither can the intention of the Worshipper, prevent it, seeing the Worship is directed first to the signs, as representing Christ.  
11ly, Tho the Arguments given, be sufficient to vindicat our practice in sitting at the Lords Table; yet we know also, that kneeling in the Sacrament is but a novelty in the Church of God, not being in practice, before the thirteenth Century, when Pope Innocent the 3d brought in Transubstantiation, which engageth the Papists to this worship, because of Christ's supposed bodily presence, but this you do not pretend.  
Page 138. Your directory does not require or allow the people so much, as to signify their assent, by adding an Amen to Prayer or Thanksgiving: but on the contrary, you ridicule those that practise it.  
Ans: Our people signify their assent by much more, than the word Amen, by attentive hearing the Word, and being uncovered, when the Word of God is read, by joining with the Minister in Prayer, and standing up▪ by singing of Psalms jointly together, etc.  
Let the Author's Concession, Page 36. be remembered, where he saith, Generally it is sufficient that the people join in their hearts with the words of public prayer.  
2ly, We commonly use the word Amen, in conclusion of our Prayers, wherein the people join in their hearts with the Minister, as well as in the rest of the Prayer.  
Yet 3ly, under the New Testament, it's to be observed, that the prayers of the Apostles recorded, are not found to be concluded with Amen: But that which should make all men sober in their Censures on this account, is that the Lords Prayer according to the Evangelist Luke concludeth not with Amen, I am no ways against the use of it, and for ridiculing others, for using that word, I never heard, or knew any such thing, they cannot be of our communion, who will deride a Ministers concluding prayers with Amen; for we use it ordinarily both in public and private.  
Page 140. The third pretence; Some allege for their omitting, this part of God's Worship, that they do not condemn bodily adoration, but to stand up, and kneel in the Congregation, is so troublesome to them, etc.  
Ans: This also is answered before, it's not unwillingness to expend, but as I said already, all in the Congregation could not conveniently hear the prayer, wherewith they are to join, if conveniency were prepared for every ones kneeling; and I have observed some in this congregation, who were near, kneeling in the time of public prayer, having conveniency for it; but there is none with us to ridicule them for that practice, though the Author saith, Page 143, That he could never learn; that any one kneeled in our Meetings; but I have learned it, and seen it, having better occasion to know it than the Author, and he may by this time perceive, it had been very advisable, that in matters of Fact, his assertions had been such, as might have faced the Sun.  
As for Paul and his company kneeling on the shore, Act: 20.  
Ans. The Reader by this time will understand our principle as to kneeling in worship, and all who know our way, know it to be our daily practice, hearty wishing there were as many knees bowed to God in families of our neighbours, as there are bowed in the Church.    

CHAP. 5. Of the Lord's Supper.  

SECT. 1.  
WHat the Holy Scriptures prescribe concerning the frequency of celebrating it.  
Page 145. I shall confine myself to one point, and that is the frequency of it, as a public act of Worship.  
As to the frequency of Celebrating the Lords Supper, I find many people of opinion, that the Scriptures have determined nothing in it, and that therefore it is left entirely to the discretion of Ministers, how often they will Celebrat it.  
Ans: The Author writeth, Page 147. That himself is of the same mind, our Saviour has confined us to no place or prefixed time, for the celebration of his Supper: The Scriptures constrain the Author to this Concession; but being granted, it will break all the bones of his Arguments; for seeing Christ hath not prescribed the frequency, Then who may presume to do it? Shall not their prescriptions be found the Commandments of men? I do not say but the circumstance of time must be appointed, when this Ordinance shall be put in practice, for it must be done in some time, and that time must be determined; for the Lord's Supper requires preparation before receiving, and therefore a competent allowance of time must be granted before the Celebration: but seeing our Saviour hath not prefixed the times, nor told us how often we shall celebrat; therefore men cannot make general Rules, obliging all Christians to such or such prefixed times, whether opportunities offer or not.  
Because Christ hath given his Churchs' liberty as to the precise times; but particular Churches must consider and consult the public edification of the people, and accordingly such times must be appointed by these whom the Lord hath entrusted with the feeding of his flock, and giving them their meat in due season.  
Page 146, On this account every one is left to judge for himself, when he will be a partaker of it, as he thinks it most fit for his comfort and edification, which makes the celebration and receiving it so Arbitrary a thing, that many never receive it at all: and the Universal neglect of it is, become one of the crying sins of these Kingdoms; and a great objection against the Reformation.  
Ans. A judgement of discretion must be allowed all men whom God hath endued with Reason: and must not be driven to Act brutally without discretion; but especially Christians are required to Act in receiving of the Lords Supper, with the greatest discretion, and deliberation, being under that severe warning, he that eateth and drinketh unworthily, eateth and drinketh damnation to himself; and is guilty of the Body and blood of the Lord. A Christian thus warned, must be persuaded in his own mind, and dare not trust his preparation to the discretion of others, knowing he must give an account to God for himself.  
2ly. That seldom communicating is a crying sin.  
Ans, Where contempt of the Sacrament is the cause of not receiving, no doubt but the sin is very crying; but where there is no contempt, or wilful neglect of that Ordinance, but longing for some competent measure of preparation, or opportunity for re-receiving, without a strain to their Conscience, which are the reasons why many seldom Communicate: In these cases their seldom receiving will not be found so crying a sin, as many other sins less noticed; profaned Communions wheresoever common and horrid Swearers, God▪ dammees, Adulterers, Drunkards, are admitted to be receivers, the sin is more crying.  
It is also a more crying sin, to thrust from the Lords Table, such as God hath prepared, by imposing such Terms of Communion, as these who would partake, know to be sinful: these are more crying sins, wheresoever they are found; besides blasphemies, Idolatry, contempt of Sabbaths, Murders, oppression, breach of covenants and promises etc. These and the like are far more crying sins, than seldom receiving at the Lords Table, where no contempt can be charged,  
Page 147, The Lord's Supper is substituted in the place of the Passover, which was commanded by the Law, to be celebrated once in the year.  
Ans. This occasioneth no dispute, for it's plain truth; yet, that the passover was but once a year, 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 softening the rigid censures of some against others, who cannot celebrat this Sacrament oftener, 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 Christ's death, and the deliverance wrought by it, than the Jews had to their deliverance out of Egypt; there being no other imaginable reason, that can tempt them to neglect purifying of themselves, etc.  
Ans. This reflection is more severe than well proved, for even those who have some measure of regard to the memory of Christ's 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 Christ's 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 tolerable Settlement. I grant the time was, that the people of our persuasion 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 Lord's 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 obliged to do it, than by observing when God in his goodness gives us opportunity, for either we are obliged 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 Minister's 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 public meetings on the Lord's 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 Christ's Resurrection all acknowledge; but that it's instituted for a memorial of his Sufferings and Death, is new and unwarrantable; if this had dropped 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 God's Service in all the solemn Assemblies of Christians, as the passover was in the yearly Assemblies of the Jews.  
Ans. The parallel made by the Author, between the Jewish Assemblies and Christian Assemblies runeth not even: and to make it strait it must run thus; our Saviour designed our Sacrament should be a part of God's Service, in all the solemn Assemblies of Christians, as the passover was in all the Solemn Assemblies of the Jews; the parallel holdeth not otherwise, and then it followeth that the passover was a part of God's 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, etc. Gives us ground to conclude that in his opinion, eating the Lord's 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 Lord's 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 fixed, 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 pursuit:  
3ly. As to this Stated time, he hath two of them in hand; the one is every day, the other is the Lords Day.  
4ly. His arguments for every day's celebration, are Acts the 11. 46. They continued daily, etc. And 1 Cor. 10. 20. When ye come together, etc.  
5ly. The Apostles understood what Christ meant by these words, Do this, etc. 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 Act● 20. 7. From which he saith, two things may be observed: 1st. that the first day of the week was the Disciples time of public 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 claim 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 itself.  
4ly. There being here two Apostolic practices of equal authority, which of them is preceptive or obliging 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 Author's 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 Apostolic 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 showeth, they did eat their meat with gladness, and singleness of heart; The breaking of bread doth not always signify 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 steadfastly in the Apostles Doctrine, and fellowship, & in breaking of bread, and in Prayer: but than 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 Christ's 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 public 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 God's 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 oftener 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 designed it should be a part of God's 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 Lord's 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 Lord's day, because, on that Lord's day they did celebrate, for there were most blessed Meetings on the Lord's 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 Lord's 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 Lord's 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, etc. Ans. Yet the Disciples might have celebrated by themselves, but no mention of it is made. But,  
Page 150. Our Author saith, that we do not find any Solemn Stated meeting of Christians for worship, in the whole New Testament without it.  
Ans: 1. Still the Author pursues Celebrating at every meeting for worship under the New Testament, But how doth this agree with what the Author saith, that by Act: 20. 7. The celebration was fixed to the Lords day? for Christians had meetings for public 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 Lord's Day? for than it followeth, that either fixing it to every Lord's 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 Lord's Day, than 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 Lord's Day, yea or not? if he affirm; then the divine institution must be by Christ, that we should celebrat every Lord's 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, than 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 ordinarily 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 though I have insisted longer on this Debate than I intended; yet I will not omit the Author's 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 Author's assertion, every such assembly had it, and the proof is incumbent to him who allegeth 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 Christ's followers, when Christ himself preached to them, these were no Old Testament Assemblies, and though a mixed multitude attended, yet there were many sincere Believers among them, and while Christ publicly 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 public 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 excommunicate 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 compassionate Pastors.  
All that is in this Section is now answered, only Popish Massers every Lord's Day are alleged 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 i●: he cannot rationally expect he can come more fully up to it, seeing no Copy can come nearer the Original.  
Page 157 It's ordered that in Cathedral and Collegiate Churches and Colleges, where there are many priests and Deacons, they shall all receive the Communion every Sunday at the least, and that every Parishoner shall Communicate 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, etc. communicate every Lord's Day, this frequency is either by Christ's direction, or without his direction; if by his direction, then why should poor Country Souls be deprived of the benefit of receiving every Lord's 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 Christ's 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, etc. it must needs be every Lord's Day, though all the Country Parishes want it?  
2ly, If Cathedrals, etc. obtain this privilege, because many Ministers are ready to attend the service, than 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 men's 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 unsavoury and unwarrantable, seeing the ancient Priesthood 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 not 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 communicate 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 rigour, as to excommunicate them purely for their weakness: Let the Reader take notice of Ezek. 34. 4. The diseased have ye not strengthened, 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 ●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, etc.  
The Author's designation of a person deserving excommunication, cannot but surprise any thinking Reader, who hath any sens● 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 compassionate 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, lest 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 persuaded 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 Christ's 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 men's power to prepare themselves when they will; therefore God's 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 clavae 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 hide 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? seeing to be in a state of grace, is to be reconciled to God by the Blood 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 warrant 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 fixed 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 governor's 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 varied the time, sometimes daily, and afterwards on the Lord's 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 when God giveth opportunity?  
2ly, This opportune season for public edification, we are willing to attend; but than prefixed times, especially long before celebration, may prove no opportunity, many things may, and often do emerge, making it not convenient for the public good, to observe these prefixed times: and that Ministers, and other Church Governors should determine the time, as the edification of each Congregation requireth, is convenient and necessary. But  
Ibid. saith the Author, By which rule the Lords Supper is excluded from being any ordinary constant part of God's service.  
Ans: The Author cannot prove that this celebration ought to be a constant part of God's service, the many Scriptures I have already quoted testify the contrary, I perceive the Author preferreth the Popish way of constant consecration every Lord's Day, to his own way and ours; for he saith, Page 160. And truly in this point you seem more unexcusable than the Papists themselves; for the Papists order the Elements to be consecrated every Lord's Day, and distributed to those that desire it; but your Teachers neither offer it to the people, nor invite them to it; nay so far are they from it, that they do not so much as afford an opportunity to those that desire to be constant receivers.  
And he hath said already, Page 159. That they themselves are too far short of the primitive practice and institution, but the Popish Priests follow it in consecrating every Lord's Day.  
Ans: As for the Authors preferring the manner of Popish Priests to our way, is no surprisal to us, seeing he was pleased to yield them ample room in the Communion of the Catholic Church, when he thrust us out at one blow.  
2ly, He saith the popish Priests distribute the Elements in the plural number, to those that desire it. If it be so, it's a new thing we heard not of, that they distribute the Cup to those that desire it; for they say plainly, though Christ distributed the Cup, yet they see it not fit: However we must be worse than Papists, do what they will, yea worse than the most degenerated or barbarous people that ever called themselves Christians. This is the Author's spirit of meekness, that he said would give no just offence.  
Page 161. They rarely press their people to communicate.  
Ans: We do press them to communicate, but much more to examine themselves that they may be prepared for it.  
Ibid: They have few Sermons or Discourses to that purpose.  
Ans. This is a matter of Fact also, and hard to answer without irritation: I love not to be using words of evil manners, only I cannot but say, it's not a truth; as many hundreds of witnesses can Testify.  
Ibid, No body can certainly tell, what frequently, many, often or convenient signify: And therefore where only these words are used in a Rule, it's little better than to have no Rule at all, as appears in this very case,  
Ans. The Scripture useth these words as often, and is this little betten then no Rule at all? This must be dangerous treating of the word of God, 2. These same words as often tho' they be few, yet are much better than no Rule at all, and have been very useful to the whole Church of God▪ and encouraged many Souls to endeavour frequency of receiving, because the word of God mentioneth often, tho' no not how often.  
Ibid. I appeal to you, whether it is not yet reckoned a great thing among many of you, if once in a year or two, a Communion be celebrated in one of your meetings; nay among some of you, it's often ommited for several years together, and in some places for ten, or more.  
Ans. This is also matter of Fact and a great mistake, for we account it no great thing to have it every year, and some of us have it oftener, and some of our Communion have it much oftener than once or twice a year, as God giveth them opportunity; and all of us would be glad of conveniency for having it more frequently: But let the Reader understand, that we judge it not warrantable, to admit persons to the Lords Table, because they have in their memory, and can say over the belief, the Lords prayer, and Ten Commandments, which a Child, or an Atheist may have in readiness to repeat▪ But Stewards of the Mysteries of God, who must not cast Pearls before Swine, tho' they judge not of men's hearts, leaving that to God, whose Prerogative it is; yet must have some satisfying account, of a competent measure of knowledge in partakers, and must take care to know they are able, to discern the Lords Body, as likewise, that they have some knowledge of the Covenant of Grace, the Sacrament being a Seal thereof, and besides their knowledge, which this is but a taste of, lest Ministers be partakers of other men's sins, by profaning the Holy Sacrament, they must also take care, that such be not admitted, whose practice doth contradict their profession of Christianity.  
As also, sometimes Ministers must take time, to support the weak, dejected by their own fears and doubts, and to encourage them as occasion serveth, to approach the Lords Table; so, also to have any Animosities, or contentions composed and healed, that may be found amongst the people before they receive. And if at any time so extraordinary a thing fall out, that some Congregations be deprived of that Sacrament many years, as this is altogether extaordinary, so there will be found some extraordinary reason for it; but I know not of one instance in the North of Ireland, where any Congregation of our Communion, wanted that Ordinance for Ten years: I love not confident unwarrantable assertions, but I say if any such thing be, it will be found that these Congregations, have either wanted Ministers of our Communion, or somewhat altogether extraordinary is the cause, and no Church or Society should be judged by extraordinaries.  
Page 162. A man may live comfortably amongst you, to the Age of 30. or 40. Years and never receive, and I could not compute that one in ten going to your meetings, ever receive through the whole course of their lives.  
Ans. Blessed be God, we can make it appear that not one of ten come to Age of our Communion, but have received already with us, which our Examination Rules can instruct; and hundreds of witnesses testify.  
2ly. No man of our Communion come to the Age of 30. or 40. Years but is particularly noticed if he do not receive, but where Scandalous Immoralities are found, if he were 50. or 60. Years of Age, such will not be admitted with us: hearty wishing our Neighbours to take the like care.    


To the Dissenting Ministers of Derry-  
PAge 170, But as to you my brethren, that disown my Communion and authority; I have reason to fear that what I shall offer to you may receive some prejudices, from my station and Character, yet reason is reason from whomsoever it proceeds; and I only desire that you would weigh seriously, what I have here offered in defence of the service of our Church: and therefore, lest you should be in the wrong, it will be the safest way to be modest in censuring.  
Ans. For disowning your Communion and authority, reasons shall appear; which would have steeped, if you had suffered them  
As for prejudices from your station, tho' we cannot believe all implicitly because of your Character, yet reason shall be treated, with reason so far as we are Masters of it.  
Your first demand is, that we seriously weigh what is offered in defence.  
Ans. Defence implieth some opposition or injury offered, but how doth this appear? what disturbance were we giving? who have been the first aggressors? We were silent, and would have so continued, had you not emitted so virulent a discourse, against our manner of worship, which men of understanding who know the times, judge very unseasonable; and however, Ministers of the Gospel of peace above all other men, should most pursue Peace. Your book then not being defensive, but offensive, arraigning us for a self condemned people, you have extorted this vindication: Lest by silence the world think as you say, that we are self condemned: for who can be blamed for condemning the self condemned? but that you may know how obsequious I have been to your commands, in weighing what is offered. I do now return the Result: that having brought all your arguments to the balance, they are found light; declaring withal, if they had prependerat on your side, I should soon have been Truth's captive.  
We are desired to be modest in censuring, and to beware of scurrilous Reflections.  
Ans. What were our censures? give instances of the censures and censurers, for it's not fair to insinuat the guilt of scurrilous reflections never instructed: but if we be docile, the Art of censuring is now taught us: who contented ourselves as occasion required to instruct our people, and justify by the word of God our manner of worship, without reflecting on others; I can produce many witnesses, who have heard me often publicly declare, that I intended no reflection against those of another persuasion; tho' I was obliged to discover Scriptural grounds, for our own persuasion, and now suffer so much freedom as to understand: your own Book hath occasioned more of this Nature in Pulpits, than probably would been published in this Age, by any of us; so that if our people be better confirmed in their own way, by more distinct and explicit knowledge of what they profess and practise, they are partly indebted to such as have ministered the occasion.  
Page 171. There is another thing, that in justice I think I may request of you, which is, that in your worship and practice, you will not make the difference between us, seem greater than realy it is; to abstain from a thing confessed to be lawful in the Service of God, mere▪ lie because observed by us, is surely very far from a spirit of meekness and moderation; and therefore I may hope that you will not Indulge your people in such affected distances, etc.  
Ans. The Author's diputing against reflections, and yet with the same breath Reflecteth, in alleging we abstain from that which we confess Lawful, because observed by the●, God knoweth we affect not, but are grieved for these distances; wishing we could with a safe Conscience, join with our neighbours in the worship of God: But that we abstain from that we confess lawful cannot be instructed: have any of us said, that your ceremonies are either lawful or indifferent? When was that confessed, and to whom? And that we abstain merely, because they are observed by you, is still judging of men's hearts, and it may still be observed, that when men presume on God's prerogative, they run on mistakes, calling good evil, and evil good, for if your observing were our only rule for abstaining, than we would not read the Scriptures, we would not offer praises to God: for you observe these things. Who are the censurers now? and to prevent this unwarrantable prying into men's thoughts: I shall discover some of our real sentiments, and then judge as God directeth.  
I do freely acknowledge, that this Stated separation (especially where the reasons of it are not known) is a lamentable scandal to the protestant profession, which we should be so far from affecting, that all good men are concerned to endeavour, making up of the breach by all laudable means; because these intestine divisions, not only hardeneth our common enemy, and encourageth them to Act, and hope for an entire dissolution of the protestant interest at last; but they also dissipate our own strength, causeth decays in the power of Godliness, and our merciful God provoked, to take his Kingdom from among us.  
2ly. When men are duly concerned, with the woe of these divisions, than they will be solicitous, to discover their fountain culpable cause.  
3ly. The only sure way to find out the culpable cause, is diligently and humbly to search the word of God, what he requireth of us as to worship; and willing to offer the Trial of all our way to that touchstone; tho' it be so, that the most erroneous pretend to Scripture; and the Devil pretended scripture, yet we must not reject them; tho' he profaned scriptures, yet our Saviour still made use of them, and silenced him by them: no doubt, but Satan and his instruments have it for their grand design, to bring the Scriptures into contempt; by misapplying and wresting of them: but whether shall we go? If not to God's Law and Testimony, which he hath appointed a lamp to our feet, our Blessed Redeemer being ready to open the Scriptures, to such as attend, and depend upon him.  
4ly. When either particular persons or Societies have diligently searched the Scriptures, abstracting from all former prejudices by education, or custom and observe clearly what manner of worship God hath prescribed; then these persons or Societies, are obliged to practice and adhere to that manner of worship, on peril of their Souls; lest if they should offer that which is not commanded of God, they be found offering strange fire unto him; and so be consumed in their iniquity.  
5ly. No persons or Societies on earth are warranded, to devise and impose, Acts of worship, which God hath not commanded: and if they do impose them, should not expect compliance, since they Act above their Sphere, and God must be obeyed rather than men.  
6ly. Every rational creature, must be allowed the exercise of that judgement of discretion, wherewithal his maker hath endued him, and every Christian must be persuaded in his own mind, that his manner of worship is conformed to the Laws of his Lord & Redeemer: If it be objected, that this liberty to every Christian introduceth anarchy, and utter confusion. I answer, that to compel men to Act as brutes, and prostrate their very Souls and consciences to the lusts of men; is no mean of God's appointment for maintaining of Order; God needeth no finful means for governing the World, but this is a sinful mean to command men to Act either against clear light, or doubtingly, for whatsoever is not of Faith, is ●in.  
7ly. To impose any thing in the worship of God as necessary, which the imposers call indifferent, is unaccountable: for it can be no sin in them to forbear imposing, what themselves account indifferent: but must be a sin in such as comply, and Act that which they know is not indifferent, but unlawful.  
8ly. As every Christian is obliged to endeavour the quiet of his own Conscience, that it be not defiled, or wounded, by Acting worship which God hath not required, since we are always to exercise ourselves, to have a Conscience void of offence towards God; so on the other hand, we are to exercise ourselves, to have a Conscience void of offence towards men; endeavouring Unity and peace, in the Church of God: not making causeless Rents and Divisions, not indulging groundless scruples: Labouring to have no less clear grounds for our forbearing or noncompliance with the manner of worship observed by others, than we have for Acting in our own manner; when this is neglected, men sin which way soever ignorantly: for a good Conscience must have this for a ground of comfort, as far as in them is, as far as it's possible without sin, they have followed peace and unity: Rents in the Church of God are of so afflicting and important consideration, that nothing but danger of sin, should make any separation.  
9ly. Albeit this separation from Orthodox Protestants, even in part, as to our separate Assemblies, be onerous to us (judge otherwise who will) yet obedience to God, and preservation of a good Conscience must preponderat all other considerations: therefore when such Terms for our Communion with them are imposed as we cannot comply with, without evident danger of sin, and violenting our Consciences; then it's not our sin to withdraw, being driven into separate Assemblies.  
10th. We being thus constrained to separate, and worship God in the manner we judge most acceptable to him, and find prescribed by himself: it is our comfort, that we have a Gospel Ministry, according to the Institution of Christ among ourselves, and Gospel Ordinances as delivered, and prescribed by him: unto which our people conscientiously adhere.  
11th. We find also the Ministerial charge of feeding the Church of God committed to Presbyters Acts 20. Verse 28. Where they are also called Overseers or Bishops, the word of God never made difference between those Presbyters and Bishops, tho' men without warrant of Scripture, hath made a difference of their own devising; for in this Scripture we find Parity of Ministerial power, committed to them all without exception, to feed and Oversee the flock; which is a full Commission to guide and govern, as well as to teach▪ neither is this Commission by any Scripture, either repealed, or retrenched by prescribing imparity among Gospel Ministers, nor can a few, or many of these Ministers, instruct a Commission or power, to deprive any of them, of that which Christ hath conferred on them all.  
12th. It is also Gods great mercy to us, and no small encouragement to our people's steadfast adhering to the Communion, whereof they are members, that no Scandalous Ministers are permitted to Officiate with us, such as common Swearers, profaners of Sabbaths, Adulterers, Drunkards, gaming and dancing until Lords Day morning, mockers of Piety, aspersing all the gracious operations of the Spirit of Grace, as mere Enthusiasm calling conversion and Regeneration mere cant and Melancholy▪ fancies, advancing man's free will, as above God's previous concourse and predetermination, maintaining universal Redemption, and the utter Apostasy of Saints, etc. nor are such permitted with us, who are negligent of their charge, making less than half a day in a fortnight, all the time they get for instruction; or when they do instruct, to tell the people they need not trouble themselves with Predestination or Adoption, but live a good life with their neighbours, and so be saved: no such Ministers are of our Communion; and we pity the Souls that are under such conduct, wheresoever they are; for the blind are leading the blind, and both ready to fall into the Ditch▪ Ministers are peculiarly obliged to be, 1 Tim. 4. 12. An example of believers, in word, in conversation, in Charity, in Spirit, in Faith, in Purity.  
We have also by the tender mercies of our God, Gospel Ordinances Administered in our public Assemblies, according to Scriptural Primitive simplicity, not willingly omitting, adding, or depraving, any part thereof: nor hath the Author by all his elaborate discourse, instructed any Deviation from Scripture institution, in our public Administrations, tho' no doubt we are guilty, as to the manner and spiritual performances.  
Having then a Ministry and Gospel Ordinances according to Christ's institution, and our Ministers gifted by him, with some measure of competent Qualifications for all Ministerial work, diligent in their work, and of Godly conversation; we judge ourselves safest as to our Consciences, where we are; and though our desires were never so ardent for Peace and Unity in the Church, yet what is now said, and much more to this purpose said by others, together with these two Scriptures, Matth. 20. verses 25, 26, 27. and Luke 22. verses 24, 25, 26, and 27. Notwithstanding of all the Glosses put on them, by men affecting preeminency; yet to us they are so plain and awful, that we dare not, we cannot, and by God's grace will not countenance any thing that is there forbidden by Christ.  
Since the Author doth so particularly desire, that our people be not indulged in such affected distances; good manners requireth that either the demand be granted, or some reason why it cannot; as for affecting distances we disown it, wishing that God would open their eyes who make the distance; for we look upon ourselves as ridiculed, First to barricado our way, and then invite us to come in.  
And if the Author be pleased to consider, I will serve him with some necessary informations concerning his Book. That he hath miss the Art of making Proselytes, for many upon perusal of the Book, are determined to a greater aversation, and distance than ever before; and no wonder, considering  
First, That they can expect no Gospel preaching in communion with the Author, affirming, that all preaching is either reading of the Scriptures, or publishing of the Gospel to such as never heard it before: our people heard the Gospel long ago; and therefore can expect nothing but reading; so that they must adhere to that communion, where they know to find Gospel Preaching; the great mean of Salvation: for Faith cometh by hearing, and how can they hear without a preacher? Can this be a Loadstone to draw men by telling they need expect no preaching?  
2ly, We are told in hyperbolicks for much reading, that the Scriptures apply themselves: but many find it otherwise, requiring adventious help; our Saviour and his Apostles explained and applied Scriptures: and our people find it necessary for their Souls, being sensible that they are ready to err, not knowing the Scriptures, yea to wrest them to their own destruction, as others have done before them.  
3ly, They find by the Book, ground to fear dangerous Doctrine concerning Prayer, observing how frequently conceived prayers are exposed as mere invention, which they know to be allowed by Christ, practised by his Apostles; and generally all the godly whose prayers are recorded in Scripture, and themselves by experience finding the gracious promised help of the spirit of Grace and Supplications, assisting them in Prayer, softening their hearts, and bringing them into Communion with God, without the words of any Form.  
4ly, By the Book they are discouraged to read the Scriptures in private, seeing its alleged there's no promise to such reading, they know not but they might hear as they read; and have no mind to be tempted to negligence in reading the Scriptures, knowing that God hath both promised a blessing to such reading of his Word, and actually blessed their▪ own Souls in performing that Duty; yea the greatest Lights of all the ancient Fathers have left it on record, that private reading the Scriptures was the very mean God blessed for their conversion to Christianity.  
5ly, That assertion, that such as cannot fit themselves for receiving at the Lords Table thrice a year, must needs think themselves out of a state of Grace, and so deserve to be excommunicated, Is such a Thunder Bolt as hath frighted many into a greater distance than ever: lest themselves should be so served, and that only for their weakness, because they cannot fit themselves; many are ready to look upon it as having too direct a tendency to desperation, if poor Souls should be cast out of the Church, for their weakness; for some well meaning people might be tempted to think, they were cast out of God's favour, because cast out of the Church.  
6ly, Many Readers find in the Book, Scriptures quoted for that which they do not prove, and sometime that called the Command of God, which he never commanded, this also frighteth from hearing lest they hear as they read.  
7ly, We are told that the mode of entering Churches, is with some bodily Worship; but this being religious Worship, we must know what is its Object: for the second Command dischargeth our worshipping of God by Images, or the likeness of any thing: but this worship as hath been proved in its due place, is first directed to the Fabric of an House.  
8ly, We are told by the Book, that we must kneel in the act of receiving Bread and Wine at the Lords Supper; but the second Command standeth in our way here also, discharging religious Worship designedly before any Creatures, this also I have proved in its proper place, I shall forbear, though I might add more instances, whereby its evident we are bolted out from that joining in Worship and Sacraments, which is required of us.  
There is no more in this Epistle, but what is particularly answered already in the proper places: but  
Page 175. Complaint is made that many Children die unbaptised, for want of Ministers of our own Communion.  
Ans: The Parents of these Children have much more ground of complaint against those who deprive them of that benefit, by appointing two Sacraments of Baptism; whereas Christ did institute but one, the sign of the Cross being used, a humane Sacrament: who can blame conscientious Parents, rather to suffer to their grief; than countenance such an encroachment on Christ's prerogative, and so partake of other men's sins.  
Ibid: We have a warning against our Brethren of the Congregational-way, and page 177 Now we think in justice to your own cause, as well as to us, ye ought to warn your people against these Books, that maintain principles contrary to us both.  
Ans. Overtures of this nature are unseasonable, since God in his great mercy is hearing the Prayers, and granting the long hoped for desires of his people, in healing the breaches between them & us, which we take as a token for good, from the hand of our God, wishing that none may envy so great a benefit to the Church of God.  
Page 178. The last thing required is, to beat down vices and immoralities.  
Ans: This is the duty of all Christians in their several stations, but especially the Ministers of the Gospel, who are obliged to rebuke with all authority, and themselves to be so blameless, that they may not be ashamed to reprove others, not more guilty than themselves.  
2ly, Conf●●●nce also should be made, that the greatest severity be exerted against the greatest offences, it being an inaccountable abuse of discipline when its severest lashes are on the most conscientious.  
3ly, ●ough we have no cause to pretend to that piety of convers●●●● which is commanded, & which we should be daily breathing after, perfecting holiness in the fear of God, yet its observable, that the most vicious are the greatest haters of our assemblies, the profligat, debauches, God-dammes, the Blood and Wounds, where they go we know not, but they never come near us.   

To the Dissenting Laity of the Diocese of Derry.  
PAge 181. I beseech you in the spirit of meekness (as one that is appointed by the providence of God, and the care of a Christian Magistracy to watch over your souls) that you will seriously consider, and lay to heart what I have here tendered to you.  
Ans: As for the Author's Title to the charge of Souls in this Diocese, whatsoever he hath by Christian Magistracy, I dispute not; but what is said to be by the Providence of God shall be considered.  
A Title by mere Providence is very bare and insufficient for an Officer in the House of God, who should be instructed with a commission from Christ, for watching over Souls, Providence not being our Bible, where only such commissions are registered.  
2ly, It's said he is the one that is appointed to watch, than he is the one Pastor of the whole Diocese; sure so vast a district must be at a great loss to have but one Pastor, and his Clergy under great grievance and discouragement, since none of them can speak to the people where they officiat with Ministerial authority, as their Pastors, though some of them may be found knowing and moderate men, of as good qualifications for Pastoral Charge, as some of their betters.  
3ly, If it be said that the sole Pastor of the Diocese doth communicate, and devolve on the Inferior Clergy, some parts of his Pastoral power, I then demand where we shall find in any Gospel record, such a set of ordained Ministers of the Gospel, that are half Pastors, having some parts, but not entire Ministerial power, for feeding and overseeing their flock?  
4ly, I desire therefore in few words, to know whether any of the Clergy under the Author, be Pastors yea are not? If they be Pastors according to Christ's institution, than the Author is not the sole Pastor in the Diocese, if they are not Pastors, than the Diocese should be inavoidably miserable, having but one Pastor, who is incapable of watching over so many souls.  
Let the Reader observe, and remember that Scriptural Pastors appointed to feed their flocks, Act. 20. 28. are also required to oversee them, this feeding and overseeing, is the highest Ministerial power over the flock, that any Officer in the House of God can claim by right, and whoever pastorally feedeth, by tenor of the same commission is to oversee, which feeding and overseeing is to guide, govern, and rule by the Laws of Christ; and therefore every Pastor hath this power by his Commission, without being beholden to any other, who has no other commission from Christ than themselves: besides that Ministerial ruling is plainly lie declared to be the Right of Presbyters, and therefore cannot without Sacrilege be appropriated, or reserved by one, to the prejudice of others 1 Tim. 5. 17.  
Next, The Laity, (as the Author termeth them) are desired to consider and lay to heart what he tendereth to them, for he cannot prevail with them to come and receive instruction from his mouth.  
Ans: No doubt they do consider what is said, but some of them say, the more they consider, the less they lay to heart; and to say truth, if readers take pains to consider well what they read, there's no danger of becoming Proselytes.  
2ly, It's complained that the people will not come to hear instruction from the Author's mouth.  
Ans: Is there none to give instruction in the Diocese, if they come not to receive it from the Author's mouth? are there not other Teachers of his own communion in the Diocese? but this confirmeth what is abovesaid, that he is the one appointed.  
2ly, Can all the Dissenters of the Diocese of Derry come to hear and be instructed by his own mouth? the whole body of the people being Dissenters, where could be the hearing place? where the voice to reach so many thousands?  
3ly, Since this is the Author's regret, that all the people come not to hear him, his best relief is to take charge of no more than can hear him, and then he is not only eased of his complaint and grief; but besides, shall be more conformed to Scripture Rules; feeding a flock personally wherever he is made Overseer, for any man to engage in a Charge which he shall never be able to discharge is in accountable, and his delegation to others under him, that which he calleth his own charge and work, hath no colour of warrant from any Scripture, or Reason.  
Page 182. In this Treatise I have not led you into long Reasonings, or the intricacies of humane Learning, but I have referred you to your Bibles.  
Ans: It was no doubt discretion to take care the Laity should not be confounded with too sublime speculations; yet the Seraphic Patterns are too sublime for either Clergy or Laity.  
2ly, Our people are referred to their Bibles, the Author could not advise them better, especially when they are well Expounded; and the advice is to be the more regarded, since the Authors own people, are recommend but to the Book of Common Prayer, as their best Family Devotion.  
Ibid: I would desire you to observe, that it ever has been, and in all probability ever will be the humour of the World, to be more fond of their own inventions, than of what God commands.  
Ans: The Author saith well, for Inventions being men's own Brats, are dear to their Parents, were they never so deformed.  
2ly, He saith, in probabillty, this will be ever the humour of the World; if it be still the humour of the World, Why but it may be the Author's humour also? for he is yet in the World, as others.  
And if he say of himself and his, though they be in the World, yet they are not of the World, and that only a rabble of reprobat Dissenters are the men of this World; if this be the Author's sense of us, he is but consistent with himself in what he elsewhere published, that such as we are belong not to the Catholic Church, and so are the men of this world in the worst sense, being without Christ, having no hope, and without God in the world; I could never learn of any other, but a Pope that hath excommunicated so many famous Churches, sound in the Faith: Neither is this ignominy done to the Churches of God, ever yet publicly retracted, as it ought to be, though detected, published, and solidly Confuted by Mr. Boyse.  
Those whom the Author now writeth to, have found it to their smart, who are most fond of Inventions, they cannot be bewildered where to find them, many of them being excommunicated, fined, and confined, for no other cause, but noncompliance with unwarrantable inventions in the worship of God.  
Page 183, and 184. The Author accuseth the Laity for bringing in extemporary prayers, saying▪ Its plain you have brought them into practice, against the opinion of the Church governor's; and of the first Reformers, who all did settle Liturgies in the Churches which they Reformed; this Knox did in Scotland, Luther for Germany, Calvin for Geneva and the French Church.  
Ans: Was it the Laity taught their Teachers to pray conceived prayers? No sure, for the Spirit of God teacheth all the Children of God such prayers, when the Author pleaseth, let him answer the Scripture proofs I have brought for it; we find Abraham, the Patriarches, Job, Moses, the Prophets, our Saviour himself, and his Apostles, all using conceived prayers without a form; so that the best Church Guides has taught the people such prayers, and not the people them.  
2ly, Our first Reformers from Popery allowed some forms, and did well in so doing, when few qualified persons, either for preaching or praying could be found, so Homilies were appointed in place of preaching, because the poor ignorant Priests could neither preach nor pray.  
3ly, Our first Reformers did then pray conceived prayers themselves, and limited no Ministers by forms of humane composure, whom God gifted for extemporary prayers, and all these Churches to this day, use conceived prayers in their public Assemblies.  
Page 184. And let me tell you that it is no hard matter to give a reason, why the generality of people are better pleased with such extemporary prayers, than with forms; for can any wonder that a prayer which people never heard before, and is adapted to the fancies and humours of a party, with all the advantages which novelty gives, should gratify carnal and itching ears, more than the fixed and settled prayers of a Church! whereas there is a pleasure and a kind of sensual delight in the novelty of the other prayers, and the Tone wherewith they are sometimes delivered, makes the hearers imaginarily devout.  
Ans: Here is judging, and censuring to the highest degree, and that very judging which is forbidden of God, for men to judge of men's hearts, which is God's prerogative: For first, he saith extemporary prayers are adapted to the fancies and humours of people, that is when Ministers pray conceived prayers, they fit these prayers for fancies, as if they prayed to God, that people's fancies might be humoured, which were an atheistical profanation of prayer; by what authority doth the Author judge the secret designs of the hearts of Ministers?  
2ly, Have all those who hear and join with conceived prayers, nothing but fancies and humours for their Religion; and love conceived prayers, because thereby their fancies are pleased? then all who heard and joined with the Apostles prayers, which they never heard before, and obtained many blessings by these prayers, they were all deluded, for only their fancies were pleased, this is the very stuff we have from the worst of men in this age, decrying all the operations of the Spirit of Grace, as mere fancy; Doth all Ministers in the Church of England? who use extemporary prayer, adapt them all to fancies and humours? are all the prayers of the Reformed Churches adapted to fancies? if our Author know of no better conceived prayers, we need not admire that he is such an admirer of Forms; or is it only we in the North of Ireland, or in this Diocese, who adapt our prayers to fancies? Can the Author think of answering to God for such uncharitable judging? We are thankful to God who assisteth us to pray against people's fancies and humours, but never for them: Is this the spirit of meekness? Is this the way ●o unite us? Is this the way to make us live more easily together? Is this to be modest in censuring?  
3ly, Hath the Author this by Revelation, that people's delight in prayer is sensual and no● spiritual? if he have it not by revelation, how cometh he to know the internal delight of men's souls? whoever hath run higher on God's Prerogative, of judging the secrets of men's hearts?  
If the Author will suffer faithful plain dealing, I would tender my humble Advice, that he would judge more sparingly, lest if such persons obtain real spiritual and Holy delight in prayer, (as in charity I hope some of them do) he be found tampering with a most dangerous Tool, that may give a wound to his Conscience hereafter, not easily healed; had the Author judged only of men's External Actions, I should have said little: but to judge of men's secret designs and delights, is inaccountable.  
4ly. We are told the tone wherewith conceived prayers are delivered, makes the hearers imaginarily devote.  
Ans. It's probable the Author may understand this better than we do, for we are no such Admirers of tones in prayer as I hear some are, having never either ejected, nor rejected a Minister for want of this great gift of toning of Prayers, but think it safest that every man use that natural way of speaking which God his Maker hath allowed him; and to urge no man apishly to counterfeit other men's voices, which is never found to frame well with any man, and just with God it should be so; when men are either so simple as to be forced from their natural way of speaking, or so Hypocritical as for applauses to be other men's Apes: My humble opinion is, that all Ministers should be sure in their own Consciences they are free of vain affectation of tones, or vain words in their public Administrations: Next that such as hear and join in worship, be not so much concerned with the manner of men's speaking, as with the matter that is spoken, and therefore cannot give my Amen to our Author's assertion elsewhere, Page 165. The distinct affectionate manner of pronouncing and reading, etc. is absolutely necessary to give life and efficacy to it for the spirit of Christ is only absolutely  to give life and efficacy: Paul's speech was complained of as contemptible, yet life and efficacy by the blessing of God attended his speech.  
Page 186. It's manifest that extemporary prayers would be much more easy to most of us, and less burdensome than the service we use.  
Ans. If this be received it must be on the Author's testimony, for otherwise it's improbable: but if he would try conceived prayers a year or two in public, and then give his opinion that they are easiest, his testimony then might go a great way.  
I know no way such prayers can be easiest, but when men have such assistance of the Spirit of prayer as rendereth them comfortable, and therefore easy to him that prayeth; and if the Author have experience of this, it's pity he should ever pray by a book, for reading in the time of praying, must needs be a great diversion to a Soul immediately directing desires unto God, reading being a distinct Act of itself, having nothing of the nature of prayer in it, nor any way to promote it, but rather at least an avocation from the work of prayer, for prayer of itself is sufficient work for the best of men, tho' they be not hindered by another unseasonable work of reading, and keeping men's eyes on a book, which should rather be lifted up to Heaven after our Saviour's example.   

TO All My well beloved Friends of the Presbyterian Congregation at .  
FInding you with other Dissenters in this Diocese, Arraigned and condemned as the greatest Criminals for innovations, in the worship of God, as men of itching Ears, whose Devotion is imaginary and fancies, whose religious delights in the most Solemn worship is but sensual; I could not but be concerned for your Vindication knowing that he who condemneth giveth sentence without Commission, and therefore null and void: as doth appear in my answers, to the epistle directed to the Dissenting Laity of the Diocese of Derry; whereby I was obliged to stand up for you, as injuriously exposed to the contempt of all who read your Character: but be not troubled, it being a small matter to be judged by man, with whom in a little time, you will be on even ground before God the judge of all, who judgeth righteously; therefore let it be your great care, how you will stand in that Day, and who will stand up for you▪ for you shall soon have done with men high and low, but can never have done with God and his Power; either for your eternal solace, or eternal punishment: in belief and contemplation of that great Day, when I hope to meet with many of you in Comfort, I shall now give my serious advice, being wearied of these empty debates: and being more concerned to speak, labour, or write for your being fixed, than others can be for your disquiet, your blessed Right to the glory that shall be revealed. 2ly. Your holy practice as the way to that glory, 3ly. your peace and comfort for help to run, and not weary until you come to possession: is (or at lest should be) my great desire and concern.  
And first in order to your established Interest and right to a blessed Eternity, labour to be clearly and rationally satisfied, that the religion you profess is of God; such as you may without any fear of terror, adventur Soul and eternity upon, that you are not beating the Air, or running in vain; think it not sufficient that you were so educated, or that many good and wise men declare it to be the safest and best, or that you have long professed it, but see with your own eyes, give it heart and time, when no mortal eye can be witness; as you have a value for these immortal substances that are yet breathing in your bodies, for the retaining whereof you have no price to give, and for the annihilation whereof you have no price to give, but must endure an eternity whether we will or not; what can we think of, but is a very trifle, when this eternity and what concerneth it, is considered.  
The necessity therefore, of establishment in that religion which the eternal God hath appointed, as the way to lead us to a blessed Eternity is great, if we consider  
First the innat Atheism of our depraved natures, whereby there is not only a privation of that primaeve knowledge God honoured man with, but many perverse and erroneous apprehensions of God, of happiness in him, and the way to it, Atheistical doubts concerning God, Christ, Heaven and Eternity.  
These seeds of Atheism not only lurk undiscerned by many, but often make horrid eruptions, shaking, yea overturning all the religion some have professed for many years: because they have made it no part of their religion to be fixed in it; then they are ready to cry out, is there a God? is there a Christ? is there an Eternity? can there be a Resurrection? is there a Heaven or Hell? Yet some are tormented with the fears of that, the very being whereof they doubt; orhers again forsaken of God, speak blasphemously of the God of Heaven, avow Atheism, and tempt others to it▪ while people are not established and their house never built on the rock, they are obnoxious ro the worst of these Wo's, nor hath religion power upon their Souls, not knowing whether it be true or false, many living as unconcerned with the religion they profess as if they had none, being uncertain but all may prove otherways in the end: and this uncertainty is an argument in reserve, that the Devil improveth against seriousness in religion, labour therefore to have your feet fixed on the rock that cannot sink under you, that so your go may be established, knowing in whom ye have believed.  
And that you may be established, believe the Scriptures to be the very word of God; the Scripture of Truth that cannot be broken, trust fully the testimony and Veracity of God; for if you fluctuate and waver in this, every wind of temptation will be ready to sh●ke you at the very Root, and build what you will, all will be overturned, if this foundation be not firmly laid, that all Scripture is by Divine inspiration▪ And because I had known many poor Souls oppressed with temptations to doubt of all that is w●itten▪ their hope and comfort burned up and almost consumed with such fiery darts, before they would utter them to any, and some such at this day fainting under such suggestions, as they are ashamed to make known to their dearest Friends; for the establishment and help of such to believe the Scripture of Truth.  
First, observe, what you have by nature of the Image of God yet remaining, what awful indelible impressions you have of a God over you, which you cannot shake fully off: it's written on your heart that there is a God, that he is infinitely great and Omnipotent, that he is just, Holy, wise and good: now that which you yet find written on your heart, you find the same in the written word of God; whether would you go? What can you betake yourselves to, but to the Testimony of God, written both in your hearts and in the word of God revealed to us? If you should reject the Scriptures, you reject also the witness of God in your Souls, this meditation God, hath made very conducive, for quieting and fixing some Souls.  
Consider also, that what the word of God publisheth of the depravation of our nature, you find even as it's written, natural enmity against God, which inclineth us if we could, to hid ourselves from him as Adam, to say, depart from us, for we desire not the knowledge of thy ways: we are informed by the word of God, that the heart is deceitful above all things; that every imagination of the thoughts of our heart are only evil continually; that we rebel and are disobedient to God; that we are slow of heart to believe, and bend to backsliding, etc. All these things and many more, we find by nature and woeful experience.  
What is predicted and promised in the word of God, concerning the salvation of sinners by a Redeemer, his death, Resurrection, conquest and Kingdom, etc. Are exactly found as the written word of God hath revealed them; what God hath promised of pouring out his Spirit in the latter days is found as it's written; the power of God still appearing in converting sinners, making many new creatures, and all things new with them: making them love what they hated, and hate what they loved, making a warfare against sin daily, where sin was committed with greediness, etc. This Sanctifying grace of the Spirit is a continued witness, multitudes of miracles both under Old and New Testaments were wrought for confirmation of God's Holy Word and promise, which without violence to our very reason cannot be denied, either to be wrought, or the finger of God, being wrought: these are blessed helps which our merciful God hath provided for confirming unstable Souls, and to secure us that the Scriptures are the word of God our maker and judge; and above all, to depend on the Spirit of Christ, which leadeth into all Truth.  
When God in his mercy hath determined and fixed your judgements, that the Scriptures are God's word and Truth, so as you can with confidence adventure Soul and Eternity, according to the doctrine there delivered; then make choice of the Truth, receive it in love and gratitude, blessing God for so great a benefit, that many millions of Souls are deprived of, be diligent in reading of it, labouring and praying to understand it, make Gods Testimonies the men of your counsel, let it dwell richly in you, seek the law of God written in your hearts, sell not the Truth at any rate, be not ashamed of any of his words, lest he be ashamed of you, let no flatteries or threats of men, make you wander from the commandments of your God.  
Search out especially for the great Salvation recorded in the word of God, and published by a Gospel Ministry: search until you find the sent Saviour of the world, accept of him, subject and devout yourselves to him, join and give your own selves to the Lord, do this personally, distinctly and deliberately, and leave it no longer as a duty you hope will be done, but while it's called to day, allow it heart and time, as the most enriching work you ever were or shall be about under the Sun: blessing God that he allows and requires to subscribe ourselves the Lords, and to take hold of his Covenant, and when you are about it, beg that he will accept of you graciously, for if you be sincere in that work, you cannot but Admire and Adore the riches of that love, aecepting such worms into so glorious a Bond and Union, such a Bond as will keep you when you cannot keep yourselves, a Bond as oblidgeth us to be the Lords, and not our own, how strengthening 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, than 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 judgements, but given you good hope through grace, than 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 harkening 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 fixed 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 say 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 ruin at last: we are to Glorify 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 Glorify him before men, let your light shine, that others seeing your good works, may Glorify your Father which is in Heaven: and yet take care you do not your works to be seen of men for vain glory to yourselves: 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 form for God to show forth his Praise, yea, blessed is the man who doth or ever did any thing inteerly for God's glory; it is worth the labours of our whole life-time 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 Embodied 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 Household to seek and serve the Lord, let them all have the Benefit and Example of Familie-worship, showing 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 hardening 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 itself 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 public Assembly: Find not your own pleasures, nor speak your own words on the Lord's day; it is a great Discovery of a Conscientious Christian, who though tempted by others, yet dares 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 public 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 Controversy, 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 public 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 itself, 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 yourselves 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 its 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 Lord's 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 public, 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 Rejoice 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 Christ's sake, possessing your Souls in Patience, and Rejoicing 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 mercy 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 exceeding Joy, great is the Woe 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 Burden, 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 Revile 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 Rejoicing in himself alone, and not in another: do not so much Idolise 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 Source 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.