REMARKS
On
a
Late
DISCOURSE
OF
WILLIAM
LORD
BISHOP
OF
DERRY
;
CONCERNING
The
Inventions
of
Men
in
the
Worship
of
God
.
4
Eph.
25.
—
Speak
every
man
truth
with
his
neighbour
:
for
we
are
members
one
of
another
.
By
J.
Boyse
.
Printed
for
Eliphal
Dobson
,
Matthew
Gun
,
and
Patrick
Campbel
,
Booksellers
in
Dublin
.
1694.
The
PREFACE
.
I
Am
so
averse
to
all
Controversies
in
general
,
and
particularly
to
those
less
momentanous
ones
,
that
are
still
continued
between
the
Establisht
Church
and
Protestant
Dissenters
,
that
't
is
not
without
great
reluctancy
and
regret
,
that
I
am
once
more
engag'd
in
'em
by
the
following
Remarks
,
on
the
late
celebrated
Discourse
of
the
Bishop
of
Derry
,
concerning
the
Inventions
of
Men
in
the
Worship
of
God
.
For
I
look
on
that
revival
of
these
Debates
amongst
us
,
which
his
Lordship's
Discourse
has
given
occasion
for
,
as
very
unseasonable
in
this
Kingdom
,
and
particularly
at
this
juncture
.
We
have
here
so
valuable
a
common
Interest
(
even
a
conjunction
of
our
Religious
and
Civil
ones
)
that
requires
all
our
joint
endeavours
to
promote
,
that
we
have
no
need
to
be
diverted
from
'em
,
by
awakening
any
dormant
Contests
about
the
interest
of
lesser
Opinions
and
Practices
.
And
this
seems
the
more
improper
at
such
a
time
when
there
was
a
prospect
of
a
Parliament
being
call'd
here
,
and
of
the
same
Bill
of
Indulgence
for
Protestant
Dissenters
coming
before
'em
,
that
is
already
past
in
England
.
A
Bill
that
seems
most
necessary
here
to
encourage
the
Replanting
this
impoverish't
and
desolate
Kingdom
with
Protestants
,
by
providing
that
Legal
Security
for
all
of
'em
,
that
wou'd
beget
a
mutual
confidence
in
each
other
,
facilitate
a
nearer
Union
of
our
Affections
,
and
bind
us
all
in
more
inviolable
duty
to
their
Majesties
;
under
whose
Indulgent
Government
we
shou'd
all
enjoy
both
Protection
and
Favour
.
Whereas
the
renewing
these
Disputes
has
too
probable
a
tendency
to
put
the
Spirits
of
Men
into
a
new
ferment
,
in
which
they
will
be
less
dispos'd
for
so
calm
and
peaceable
,
so
charitable
and
healing
Counsells
.
For
't
is
rare
to
find
these
publick
Debates
so
manag'd
,
as
not
to
widen
Differences
rather
then
compose
'em
and
heighten
rather
than
allay
the
animosities
of
the
contending
Parties
.
But
yet
I
humbly
conceive
that
his
Lordship
has
by
this
Discourse
lay'd
the
Dissenters
under
an
unavoydable
necessity
of
resuming
these
Debates
,
so
far
as
they
are
handled
therein
:
And
accordingly
there
are
two
Reasons
,
that
I
shall
offer
for
the
publication
of
these
Remarks
.
1.
The
Protestant
Dissenters
cou'd
not
omit
this
attempt
to
defend
themselves
without
betraying
both
the
Interest
of
Truth
,
and
that
of
their
own
Innocence
and
just
Reputation
.
For
his
Lordship's
.
Discourse
having
charg'd
us
in
so
many
Instances
with
casting
God's
own
Appointments
out
of
his
Worship
,
and
with
introducing
so
great
a
mixture
of
Human
Inventions
,
has
brought
us
under
this
unhappy
Dilemma
,
That
either
we
must
seem
to
Own
the
Truth
and
Justice
of
so
heavy
a
charge
by
our
Silence
:
or
if
we
think
our selves
greatly
wrong'd
must
appear
,
tho
unwillingly
,
and
unseasonably
,
in
our
own
Vindication
.
For
as
the
Bishop
,
by
his
former
Attempt
,
(
without
any
occasion
given
him
)
to
disseize
us
of
our
Spiritual
Birthright
,
(
I
mean
to
exclude
us
from
the
Catholick
Church
)
oblig'd
us
to
assert
our
just
claim
to
that
invaluable
priviledge
;
So
by
this
New
Essay
to
represent
our
Worship
as
so
miserably
corrupted
with
Human
Inventions
,
and
disagreable
to
the
Directions
of
Scripture
he
has
lay'd
us
under
the
same
obligation
,
to
assert
it's
purity
and
Conformity
to
that
sacred
Rule
,
so
far
as
we
think
it
unjustly
accus'd
of
deviating
from
it
.
So
that
I
hope
our
moderate
Conforming
Brethren
(
towards
whom
we
bear
the
most
charitable
disposition
)
will
by
no
means
be
offended
with
us
,
for
our
modest
endeavours
,
to
clear
our selves
from
so
invidious
a
charge
,
or
to
retort
it
on
our
Accuser
,
where
his
Arguments
are
more
cogent
against
the
practices
he
undertakes
to
defend
,
then
those
he
opposes
.
Nay
we
think
the
Bishop
himself
cannot
blame
us
for
this
,
who
has
so
frequently
urg'd
us
to
examine
what
he
has
alledg'd
against
us
;
demanded
our
proof
of
such
Principles
as
he
imputes
to
us
;
and
hereby
signifi'd
that
he
expects
from
us
the
Result
of
our
serious
thoughts
on
what
he
has
offer'd
to
our
View
.
So
that
we
cannot
refuse
to
oblige
him
herein
,
without
failing
of
the
respect
we
owe
to
his
Lordship
as
well
as
the
Justice
we
owe
to
Truth
and
to
our
Selves
.
And
even
Charity
it self
seems
to
prompt
us
to
it
;
For
as
we
wou'd
be
glad
to
reconcile
his
Lordship
,
and
all
that
applaud
his
Book
,
to
a
more
favourable
opinion
of
our
Worship
,
then
is
therein
suggested
,
so
we
are
necessitated
in
order
thereto
,
to
shew
him
those
mistakes
on
which
his
prejudices
against
it
are
founded
.
2.
The
Bishops
manner
of
treating
this
Subject
seems
too
disingenuous
to
pass
without
some
just
Animadversions
upon
it
.
'T
is
indeed
true
that
his
Lordship
has
shewn
great
dexterity
of
Wit
in
treating
of
this
Controversy
in
so
new
a
method
and
Tour
,
as
to
put
the
Dissenters
on
the
necessity
of
defending
themselves
from
the
force
of
an
Argument
,
in
which
they
thought
hitherto
they
had
rather
the
advantage
of
being
Assailants
.
And
he
has
for
the
most
part
wrote
with
an
Air
of
seriousness
and
gravity
becoming
the
weight
of
the
Subject
as
well
as
the
dignity
of
his
Character
.
Nor
do
there
want
some
kind
expressions
that
seem
to
argue
,
that
his
former
censoriousness
and
rigor
is
allay'd
,
since
in
this
Discourse
he
so
often
treats
us
with
the
obliging
apellation
of
his
Friends
and
his
Brethern
.
'T
is
true
some
jealous
People
think
it
doubtful
,
because
,
tho
he
call
us
Friends
in
one
place
,
he
seems
to
explain
it
of
Back-Friends
,
p.
169.
in
another
and
tho
he
often
style
us
his
Brethren
that
may
be
only
in
the
same
sense
as
Heathens
and
Publicans
are
,
since
he
still
speaks
of
us
as
fallen
off
from
the
Church
,
and
disbelieving
the
Report
of
the
Gospel
,
p.
166.
But
I
am
willing
rather
to
measure
his
Inclinations
by
those
kind
and
charitable
Words
that
seem
to
drop
from
his
Pen
,
when
his
Thoughts
are
cool
,
then
by
those
harsher
ones
that
the
heat
of
Dispute
may
suggest
.
Only
his
Brethren
wou'd
have
been
greatly
satisfied
,
to
have
found
some
more
explicit
declaration
of
his
Charity
by
his
owning
us
to
be
a
part
of
the
Catholick
Church
,
and
think
he
wou'd
have
best
consulted
his
own
reputation
by
repairing
the
wrong
done
to
so
many
excellent
Churches
in
casting
'em
so
peremptorely
out
of
it
.
But
there
are
these
following
Instances
of
so
great
disingenuity
in
his
Discourse
,
as
deserve
some
just
Reflections
on
'em
.
As
1.
He
has
in
every
part
of
it
run
into
many
mistakes
about
matter
of
Fact
,
and
some
of
'em
so
gross
,
that
a
very
ordinary
care
and
diligence
in
his
Enquiries
might
have
prevented
.
Nor
needed
he
have
gone
farther
to
have
rectify'd
many
of
those
mistakes
then
(
not
only
the
Diocess
,
but
)
the
City
where
he
now
resides
.
And
yet
in
some
of
those
mistakes
he
speaks
with
so
great
a
height
of
assurance
as
is
enough
to
possess
all
those
Readers
with
the
belief
of
the
truth
of
what
he
delivers
,
who
take
these
matters
on
the
credit
of
his
testimony
and
relation
.
But
't
is
well
for
us
,
that
the
strongest
Asseverations
will
not
change
the
nature
of
things
,
nor
weigh
down
,
the
evidence
of
sense
in
matters
of
Fact
.
And
therefore
I
hope
that
his
Lordship
will
not
misinterpret
it
as
a
failure
in
the
deference
we
owe
to
his
Character
,
if
we
call
such
palpable
misrepresentations
of
our
Principles
or
Practices
,
calumnies
,
and
urge
him
either
to
prove
or
retract
'em
.
For
sure
he
that
unjustly
accuses
others
,
has
no
right
to
blame
'em
for
telling
him
that
he
dos
so
;
and
cannot
expect
that
those
he
accuses
should
out
of
excess
of
Civility
and
Complement
seem
to
countenance
his
groundless
Accusations
by
a
cold
and
faint
denyal
,
and
forbear
to
manifest
their
own
Innocence
for
fear
of
exposing
thereby
the
Reputation
of
their
Reverend
Accuser
.
And
therefore
,
if
the
charge
of
injustice
and
wrong
done
us
,
in
his
accounts
of
us
,
that
so
often
occurs
in
these
Remarks
,
may
seem
harsh
and
severe
,
he
must
thank
himself
for
it
,
and
has
no
ground
to
complain
if
the
charge
it self
be
true
.
2.
He
has
taken
occasion
from
such
palpable
mistakes
in
matters
of
Fact
,
to
fasten
upon
us
the
most
invidious
,
but
the
most
unjust
Reflections
,
tho
guilded
over
with
smooth
and
specious
language
(
like
bitter
Pills
cover'd
with
Leaf
Gold
)
to
make
'em
go
the
more
easily
down
.
And
of
these
so
many
will
occur
under
each
Chapter
as
will
supersede
the
necessity
of
mentioning
'em
here
.
3.
Where
he
mistakes
our
Principles
and
Practices
,
he
frequently
feignes
a
great
many
Reasons
,
as
alledg'd
by
us
in
defence
of
those
he
groundlessly
imputes
to
us
,
and
spends
a
great
part
of
his
Book
in
confutation
of
'em
;
whereby
his
ignorant
Readers
that
take
these
matters
on
trust
from
him
are
tempted
to
imagine
he
is
confuting
us
,
when
he
is
only
fighting
with
his
own
shadow
,
and
answering
Objections
,
which
himself
dos
not
pretend
to
produce
any
Author
for
.
See
the
Chapter
of
Prayer
,
from
p.
57.
to
p.
67.
See
the
Chapter
of
Hearing
,
from
p.
86.
to
p.
101.
See
the
Chapter
of
Bodily
Worship
,
from
p.
130.
to
p.
142.
Now
I
take
this
method
of
treating
such
Controversies
,
wherein
the
reputation
of
a
great
body
of
Protestants
are
concern'd
,
to
be
so
highly
disingenuous
,
that
as
such
Authors
deserve
a
gentle
Reproof
,
so
't
is
necessary
out
of
regard
to
charity
and
peace
it self
to
obviate
the
pernicious
influence
of
such
Writings
.
For
such
Writings
tend
to
make
differences
between
us
seem
greater
then
they
are
,
and
to
exasperate
rather
then
heal
the
Wounds
caus'd
by
'em
.
Whereas
a
contrary
,
judicious
,
and
fair
stating
of
Controversies
tends
to
narrow
'em
,
and
seldom
fails
to
bring
the
contending
parties
to
a
nearer
agreement
of
Judgment
as
well
as
Affection
.
And
this
I
can
truly
profess
to
be
the
principal
design
of
these
Remarks
.
And
tho
I
am
conscious
of
the
weakness
of
my
own
abilities
for
such
an
undertaking
,
yet
I
am
not
,
of
any
inclination
to
set
Protestants
at
a
greater
distance
from
one
another
.
On
the
contrary
,
I
shall
think
my
time
in
writing
these
Remarks
well
employ'd
,
if
they
contribute
any
thing
to
reconcile
sober
Protestants
to
more
favourable
and
charitable
thoughts
of
those
different
modes
of
worship
that
yet
remain
among
'em
,
and
to
convince
'em
how
little
these
differences
shou'd
signify
to
abate
our
esteem
and
love
for
such
who
are
agreed
with
us
in
those
●ar
more
important
matters
,
wherein
the
Kingdom
of
God
chiefly
consists
.
For
as
all
that
in
these
things
serve
our
common
Master
,
are
herein
acceptable
to
God
,
so
they
should
be
(
on
the
same
score
)
approv'd
and
affectionately
honour'd
by
one
another
,
1
Rom.
Ch.
14
Ver.
18.
And
therefore
if
his
Lordship
can
shew
me
any
thing
in
these
Papers
contrary
to
this
design
,
or
any
such
misrepresentation
of
their
Principles
and
Practices
,
as
I
have
here
charg'd
him
with
in
reference
to
ours
,
I
shall
most
readily
retract
it
,
as
I
humbly
expect
the
like
candour
from
himself
.
Having
truly
propos'd
what
were
my
inducements
to
publish
these
Remarks
,
I
shall
only
add
one
Observation
necessary
to
prevent
mistakes
,
viz.
That
the
matters
treated
on
in
this
Discourse
of
the
Bp's
are
by
no
means
the
main
hing
on
which
the
Controversy
between
the
Establish't
Church
and
the
Dissenters
turns
.
So
that
his
Lordship
has
only
acted
in
this
defence
of
the
Establish't
Church
like
the
Governour
of
a
Garrison
that
takes
the
greatest
pains
to
maintain
the
best
fortifi'd
parts
of
it
,
while
he
leaves
those
feeble
places
unguarded
,
against
which
the
Strongest
Batterys
are
plac't
.
But
none
can
blame
his
Lordships
prudence
in
choosing
a
Post
which
he
thought
himself
most
capable
to
make
good
.
And
if
he
not
only
defend
that
,
but
in
a
resolute
sally
seize
some
of
the
Enemys
Canon
and
turn
it
against
themselves
,
It
must
be
own'd
for
a
considerable
Service
.
No
doubt
he
supposes
he
has
done
so
;
how
justly
,
I
shall
leave
to
the
Reader
's
unbyast
Judgment
when
he
has
perus'd
these
Remarks
,
in
which
I
shall
trace
his
Lordships
steps
in
the
clear
and
accurate
method
he
has
lay'd
down
.
Contents
of
the
several
Chapters
-
REmark●
on
the
Introduction
,
from
p.
1.
to
p.
10.
-
Remarks
on
the
I
Chapter
concerning
Praises
-
On
the
Bishop's
Account
of
the
Directions
of
the
holy
Scripture
concerning
it
,
from
p.
10
to
p.
19.
-
On
the
Bp's
Application
of
'em
to
the
practice
of
the
Establisht
Church
,
and
that
of
the
Dissenters
,
from
p.
19
to
p.
31.
-
Remarks
on
the
II
Chapter
concerning
Prayer
.
-
On
the
Bp's
Account
of
the
Directions
of
the
holy
Scriptures
concerning
it
,
from
p.
31
to
p.
51.
-
On
the
Application
of
'em
,
&c.
from
p.
51
to
p.
72.
-
Remarks
on
the
III
Chapter
concerning
Hearing
.
-
On
the
Bp's
Account
of
the
Directions
of
the
holy
Scriptures
concerning
it
,
from
p.
72
to
p.
82.
-
On
the
Application
of
'em
,
&c.
from
p.
82.
to
p.
104.
-
Remarks
on
the
IV
Chapter
concerning
Bodily
Worship
.
-
On
the
Bp's
Account
of
the
Directions
of
the
holy
Scriptures
concerning
it
,
p.
105
,
106.
-
On
the
Application
of
'em
,
&c.
from
p.
106
to
p.
113.
-
On
the
Bp's
Arguments
for
kneeling
at
the
Receiving
the
Lord's-Supper
,
from
p.
113
to
p.
123.
—
On
the
remainder
of
that
Chapter
,
from
p.
123
to
p.
130.
-
Remarks
on
the
V
Chapter
concerning
the
Lord's-Supper
.
-
On
the
Bp's
Account
of
the
Directions
of
the
holy
Scripture
concerning
the
frequency
of
Receiving
,
p.
131
,
132.
-
On
the
Application
of
'em
,
&c.
from
p.
132
to
p.
138.
-
Remarks
on
the
Conclusion
.
-
On
the
Bp's
Advice
to
the
Conforming
Clergy
of
his
Diocess
,
from
p.
138.
to
p.
141.
-
On
his
Advice
to
the
Dissenting
Ministers
of
it
,
from
p.
142
to
p.
157.
-
On
his
Advice
to
the
Conforming
Laity
of
his
Diocess
.
p.
158
,
159
,
-
On
his
Advice
to
the
Dissenting
Laity
of
it
,
from
p.
159
to
170.
-
APPENDIX
.
-
1.
Concerning
Baptism
,
and
the
use
of
the
Cross
,
and
of
God-fathers
and
God-mothers
,
from
p.
171
to
177.
-
2.
Concerning
sinful
Human
Inventions
in
the
Discipline
of
the
Church
,
p.
177.
-
Requests
to
the
Reverend
Conforming
Clergy
in
13
particulars
,
from
p.
177
to
191.
-
Postscript
,
relating
to
the
Bible
—
Poetry
,
from
p.
192
to
198.
ERRATA
.
Preface
,
line
2d
.
for
momentanous
,
read
momentous
.
PAge
13.
line
1.
blot
out
and.
p.
29
l.
19.
for
Aventinus
and
Anoymus
read
Aventinus
Annal.
Boior
.
l.
3.
p.
300
Edit.
Ingolst.
1554.
&
Aymon
.
de
Gestis
Francorum
,
lih
.
4.
and
cap.
64.
and
144.
p.
55.
l.
15.
blot
out
of
.
p.
88.
l.
25.
for
2
Chron.
19.
ch.
23
v.
read
29
ch.
p.
102.
l.
18.
for
condems
,
1.
condemns
.
p.
117.
l.
30.
read
,
For
his
first
Answer
to
the
Argument
brought
for
fitting
,
from
the
example
of
the
Apostles
,
when
Christ
administred
this
Sacrament
,
viz.
p.
137.
l.
15
,
16.
r.
Not
celebrating
it
oftner
in
each
,
&c.
p.
156.
last
line
,
r.
spiritual
.
p.
165.
l.
32.
blot
out
a.
p.
169.
l.
15.
And
for
the
common
custom
of
many
such
Sponsors
,
who
pretend
to
excuse
themselves
from
what
they
have
promis't
,
by
devolving
the
charge
back
on
the
Parents
as
soon
as
the
Baptism
is
over
,
't
is
no
better
than
a
profane
trifling
with
so
sacred
a
thing
as
a
publ●ck
Religious
Vow
and
Promise
.
The
Book
is
wrong
pag'd
,
from
168
to
the
end
.
Remarks
upon
the
Introduction
.
UPon
the
Review
of
the
Introduction
,
and
comparing
it
with
the
following
Chapters
,
I
was
greatly
surpriz'd
to
find
these
3
unusual
and
palpable
defects
in
it
,
than
which
,
I
scarce
know
3
more
inexcusable
ones
a
Writer
can
be
guilty
of
,
that
pretends
to
treat
a
controversial
subject
,
Viz.
1.
Tho
he
stiles
his
Book
,
A
Discourse
concerning
the
Inventions
of
men
in
the
Worship
of
God
,
Yet
he
has
not
in
all
those
188
pages
,
of
which
it
consists
,
so
much
as
once
stated
the
true
notion
of
'em
,
or
told
us
what
he
means
by
'em
.
A
strange
oversight
in
one
that
pretends
to
have
so
carefully
examin'd
this
matter
,
and
has
said
so
many
things
relating
to
it
,
which
he
cou'd
not
but
foresee
wou'd
fall
under
the
critical
examination
of
those
on
whose
principles
and
practices
he
has
made
so
many
and
severe
Reflections
;
especially
when
he
cou'd
not
well
be
ignorant
that
the
subject
he
undertakes
to
discourse
on
is
very
ambiguous
,
and
capable
of
being
taken
in
so
different
senses
.
But
't
is
easy
to
ghess
what
kind
of
superstructure
he
is
like
to
raise
,
when
he
has
forgot
to
lay
the
foundation
.
So
that
we
are
oblig'd
to
desire
his
Lordship
to
write
another
Discourse
to
state
the
Question
;
that
we
may
know
what
the
Arguments
in
this
are
levelled
for
,
or
against
.
2.
But
there
is
a
worse
fault
this
Discourse
is
chargeable
with
,
viz.
That
as
far
as
his
Lp's
meaning
can
be
gather'd
from
his
words
,
he
has
given
us
2
inconsistent
Notions
of
human
Inventions
in
the
Worship
of
God
,
which
yet
he
has
taken
no
care
to
distinguish
,
and
tell
us
fairly
when
he
intends
the
one
,
and
when
the
other
.
Sometimes
by
the
Inventions
of
men
in
the
Worship
of
God
,
he
seems
to
understand
some
things
relating
either
to
the
matter
,
or
the
manner
of
Religious
Worship
,
that
are
unlawful
and
sinful
.
Thus
in
his
first
Paragraph
,
Our
blessed
Saviour
(
saith
he
)
has
taught
us
that
there
are
some
ways
of
worshipping
God
which
have
so
great
a
mixture
of
human
Invention
in
'em
,
that
they
are
vain
and
unacceptable
to
him
,
for
which
he
quotes
7
Mark
7.
A
passage
which
(
as
I
shall
shew
anon
)
plainly
refers
to
those
Jewish
Traditions
which
our
Saviour
there
arraigns
as
guilty
of
sinful
superstition
.
And
again
in
his
principles
,
p.
3.
he
seems
to
lay
down
his
Notion
of
the
Inventions
of
men
in
the
worship
of
God
,
when
he
there
tells
us
,
That
since
God
has
given
us
a
certain
direction
for
his
Worship
in
the
H.
Scriptures
,
It
is
to
be
suppos'd
that
all
ways
of
Worship
are
displeasing
to
him
,
that
are
not
expresly
contain'd
,
or
warranted
by
Examples
of
H.
men
mention'd
therein
.
'T
is
true
indeed
,
that
if
he
intend
this
for
a
description
of
such
human
Inventions
,
we
are
not
much
the
wiser
for
it
,
(
as
I
shall
observe
afterwards
)
.
But
this
we
may
certainly
inferr
from
it
,
that
he
understands
by
'em
such
ways
of
Worship
as
are
displeasing
to
God
,
because
destitute
of
scriptural
Prec●pt
and
Pattern
.
Now
I
wou'd
intreat
his
Lordship
to
acquaint
us
how
we
shall
reconcile
this
with
his
owning
such
things
to
be
lawful
,
to
which
this
very
notion
of
human
Inventions
do's
agree
,
and
which
he
calls
by
that
very
name
.
To
give
him
an
Instance
in
his
first
Chapter
about
Pra●se
.
He
there
charges
the
Dissenters
way
of
praising
God
by
singing
Psalms
in
metre
as
destitute
of
all
Command
or
Precedent
from
the
Scripture
,
and
as
a
purely
human
Invention
,
p.
24.
And
yet
in
the
very
beginning
of
that
Section
that
concerns
the
Dissenters
manner
of
Praising
God
,
he
desires
us
to
observe
,
for
preventing
mistakes
,
that
he
do's
not
condemn
the
singing
Psalms
in
Metre
as
unlawful
.
And
no
wonder
,
when
he
foresaw
that
he
must
otherwise
have
condemn'd
what
is
practis'd
in
the
Parish-Churches
;
For
tho
he
tells
us
this
is
but
a
voluntary
entertainment
of
devotion
in
their
publick
Assemblies
,
yet
there
were
all
possible
reason
to
cast
it
out
,
if
it
were
a
sinful
way
of
praising
God
according
to
the
first
Notion
of
human
Inventions
.
'T
is
evident
then
that
he
sometimes
understands
by
human
Inventions
some
sinful
ways
of
Worship
,
sometimes
such
innocent
modes
of
it
as
are
of
human
determination
.
Nay
,
so
jumbled
are
his
notions
of
this
matter
,
that
tho
he
own
Sermons
to
have
the
warrant
of
scriptural
Example
,
yet
he
ranks
'em
among
the
Inventions
of
men
,
p
102.
And
this
uncertain
sense
of
this
slippery
phrase
breeds
so
miserable
a
confusion
in
his
whole
discourse
,
that
when
he
tells
us
so
often
of
our
human
Inventions
,
we
are
at
a
loss
whether
he
speak
it
by
way
of
applause
or
censure
,
whether
he
commend
our
use
of
Christian
prudence
,
or
arraign
us
as
guilty
of
superstition
.
But
3.
I
have
a
severer
Reflection
yet
to
add
,
viz.
That
his
Lp.
has
made
this
strange
confusion
in
his
own
Notions
about
human
Inventions
,
the
ground
of
the
most
uncharitable
censures
of
the
Worship
of
his
Brethren
.
He
do's
indeed
in
some
cases
accuse
the
Dissenters
of
laying
aside
the
commands
of
God
relating
to
his
Worship
(
how
justly
,
will
appear
hereafter
)
.
But
I
never
find
in
his
charge
of
human
Inventions
,
that
his
premises
amount
to
any
more
than
some
modes
of
Worship
in
general
necessary
,
but
in
particular
left
to
the
determination
of
human
prudence
;
And
yet
in
his
Conclusion
he
wou'd
insinuate
into
his
unwary
Readers
,
as
if
he
had
prov'd
our
Worship
guilty
of
such
superstitious
Inventions
,
as
our
Saviour's
words
,
7
Mark
7.
caution
us
against
.
And
so
many
Instances
of
this
kind
will
occurr
in
the
examination
of
the
particular
Chapters
,
as
will
spare
me
the
labour
of
mentioning
'em
here
.
I
shall
therefore
here
only
add
,
That
if
this
thin
sophism
impos'd
on
his
own
understanding
,
't
is
great
pitty
he
shou'd
trouble
the
world
with
renewing
a
debate
concerning
these
things
,
before
he
had
better
digested
his
thoughts
about
'em
;
If
it
did
not
,
where
was
his
sincerity
in
founding
so
heavy
an
Indictment
on
such
proof
as
he
knew
was
so
lame
and
inconsistent
?
Least
therefore
these
Remarks
shou'd
be
guilty
of
the
same
faults
with
his
Lordship's
Discourse
,
It
will
be
necessary
to
set
these
matters
in
a
clearer
light
,
which
he
has
so
studiously
wrapt
up
in
perfect
obscurity
.
I.
This
Phrase
of
the
Inventions
of
men
,
as
relating
to
the
Worship
of
God
,
occurrs
thrice
in
our
Translation
of
the
Bible
,
viz.
106
Ps.
29.
&
39
v.
and
99
Ps.
8
v.
In
the
first
place
,
't
is
applied
to
the
people
of
Israel's
joyning
in
the
sacrifices
offer'd
to
Baal-peor
;
In
the
2d
,
't
is
applied
to
their
imitating
the
Heathenish
Inhabitants
in
the
Land
of
Canaan
,
in
that
horrid
wickedness
of
sacrificing
their
children
to
Idols
.
In
the
3d
,
't
is
most
probable
by
the
Context
,
that
the
expression
referrs
to
the
Worship
of
God
by
the
Golden
Calf
,
as
an
Image
or
symbol
of
his
presence
.
So
that
if
we
borrow
our
Notion
of
human
Inventions
in
Religious
Worship
from
the
scriptural
use
of
that
phrase
,
they
always
imply
a
violation
either
of
the
first
or
second
Command
,
either
by
setting
up
a
wrong
Object
of
Worship
,
or
a
forbidden
and
corrupt
way
of
paying
our
worship
to
the
true
Object
of
it
.
And
if
the
Bishop
had
prov'd
the
Worship
of
Dissenters
guilty
of
such
human
Inventions
,
he
had
done
something
to
the
purpose
.
II.
But
if
we
derive
our
Notion
of
the
Inventions
of
men
in
the
Worship
of
God
,
from
that
passage
of
our
Saviour
which
the
Bishop
cites
from
Mark
7.
v.
7.
In
vain
do
ye
worship
me
,
teaching
for
Doctrines
the
commandments
of
men
,
a
little
care
in
examining
it
,
will
easily
help
us
to
state
it
right
.
By
the
Commandments
of
men
our
Saviour
here
plainly
understands
such
,
as
enjoyn'd
the
doing
or
forbearing
certain
things
as
instances
of
Piety
and
Holiness
that
recommend
us
to
God
,
which
he
never
prescrib'd
in
the
law
of
nature
,
or
in
his
supernatural
Revelation
.
Such
Commandments
of
men
he
asserts
those
Traditions
among
the
Jews
to
be
,
that
plac'd
so
much
of
holiness
in
washing
their
hands
before
eating
,
or
when
they
came
from
places
of
publick
converse
,
as
if
this
external
cleanness
cou'd
recommend
'em
to
the
infinitely
pure
eyes
of
the
great
God
.
And
many
such
Instances
of
Apocryphal
sanctity
occurr
in
the
lives
of
Popish
Saints
,
who
plac'd
so
much
of
it
in
so
many
unnecessary
Austerities
,
and
other
trifling
Fopperies
.
And
no
wonder
our
Saviour
shou'd
condemn
such
human
Traditions
as
thus
tend
to
corrupt
our
apprehensions
of
the
nature
and
will
of
God
,
and
possess
us
with
such
a
false
idea
of
true
Religion
,
as
adulterates
the
simplicity
of
it
.
These
superstitious
Precepts
of
men
receive
an
Additional
Aggravation
,
when
the
observing
'em
necessitates
the
violation
of
the
Laws
of
God
,
Thus
our
Saviour
arraigns
the
superstitious
Tradition
of
the
Jewish
Doctors
about
the
obligation
of
rash
Vows
,
which
entangl'd
'em
in
the
breach
of
the
5th
Command
,
7
Mark
11.
And
on
the
same
account
we
condemn
those
rash
vows
of
Celibacy
in
the
Roman
Church
,
which
so
often
involve
those
that
make
'em
in
the
violation
of
the
7th
.
Now
if
we
apply
this
sense
of
the
Commandments
of
Men
to
the
Worship
of
God
,
we
shall
have
a
clear
Notion
of
such
human
Inventions
as
this
Text
do's
condemn
,
As
,
1.
It
condemns
as
sinful
Inventions
or
Commands
of
Men
,
all
such
as
enjoyn
some
new
part
of
Religious
Worship
that
has
no
stamp
of
Divine
Authority
.
As
the
Romish
Church
is
herein
guilty
,
when
she
presumes
to
add
new
Sacraments
of
her
own
to
those
of
Christ's
Institution
,
And
't
is
an
aggravation
of
these
sinful
Inventions
of
men
,
when
the
observance
of
'em
is
inconsistent
with
what
God
's
own
Laws
prescribe
relating
to
his
Worship
.
Of
which
the
Romish
Church
is
guilty
,
in
setting
up
the
Worship
of
Images
,
the
Invocation
of
Angels
and
Saints
,
the
offering
up
Christ
as
a
Propitiatory
Sacrifice
in
the
Mass
,
and
the
Adoration
of
the
Host
.
2.
Whereas
every
part
of
Worship
enjoyn'd
by
God
,
as
Prayer
,
Pra●se
,
&c.
is
capable
of
being
perform'd
in
various
circumstantial
modes
,
If
the
Law
of
God
do
expresly
enjoyn
us
any
particular
mode
,
then
,
to
devise
another
of
our
own
exclusive
of
that
which
he
has
chosen
and
determin'd
,
is
to
bring
in
a
sinful
human
Invention
into
his
Worship
.
Such
sinful
Inventions
are
prayers
and
praises
in
an
unknown
Tongue
,
the
Communicating
in
one
kind
,
solitary
Communions
,
&c.
3.
Nay
,
if
the
Commands
of
men
make
such
Rites
and
Ceremonies
of
their
own
devising
,
as
are
no
way
necessary
,
nor
warranted
by
any
general
Rules
of
Scripture
,
to
become
the
stated
Appendages
of
any
part
of
divine
Worship
,
and
the
necessary
terms
of
Communion
in
it
,
such
Ceremonies
seem
to
come
within
the
compass
of
what
our
Saviour
rejects
as
vain
worship
.
For
the
imposing
such
Rites
and
Ceremonies
,
seems
to
be
an
Act
of
human
presumption
that
tacitly
arraigns
those
directions
which
God
himself
has
given
us
concerning
his
Worship
,
and
our
Communion
in
it
,
as
defective
.
And
such
superstitious
Inventions
of
men
those
numberless
Rites
and
Ceremonies
seem
to
be
,
whereby
the
Guides
of
the
Roman
Church
have
corrupted
the
simplicity
of
Christian
Worship
,
and
defac'd
the
true
beauty
and
purity
of
divine
Institutions
with
the
meretricious
paint
of
their
unnecessary
pomp
and
pageantry
.
And
his
Lp.
wou'd
have
done
well
to
have
clear'd
the
Cross
in
Baptism
from
being
one
of
these
human
Inventions
.
So
that
the
Inventions
of
men
in
t●e
Worship
of
God
which
this
Text
condemns
,
are
always
some
sinful
corruptions
of
it
,
as
to
the
matter
or
manner
of
it
,
or
some
sinful
Additions
to
it
.
If
therefore
his
Lp.
wou'd
manage
this
charge
of
human
Inventions
to
any
purpose
against
the
Dissenters
,
he
must
prove
either
that
they
set
up
some
new
part
of
Worship
which
has
no
stamp
of
divine
Authority
;
or
that
where
God
has
determin'd
any
particular
mode
for
ordering
any
part
of
his
Worship
,
they
reject
that
,
and
use
one
of
their
own
devising
;
or
that
they
introduce
some
new
Rites
as
stated
Appendages
of
worship
no
way
necessary
in
general
,
and
make
'em
the
terms
of
Communion
in
it
.
How
little
he
has
done
of
that
kind
,
will
appear
in
the
examination
of
his
ensuing
Chapters
.
I
might
add
here
,
We
may
justly
rank
among
such
human
Inventions
,
all
those
human
Orders
in
reference
to
the
Government
and
Discipline
of
the
Church
,
that
set
up
any
such
new
Officers
in
it
without
any
warrant
of
Christ's
Institution
as
put
down
those
that
he
has
appointed
,
or
deprive
'em
of
any
part
of
that
power
he
has
committed
to
'em
;
Nay
,
all
those
Ecclesiastical
Canons
are
such
sinful
precepts
of
men
as
are
inconsistent
with
the
great
Rules
for
unity
and
concord
,
for
mutual
forbearance
and
charity
,
&c.
which
our
Saviour
has
laid
down
And
I
shou'd
be
very
glad
if
his
Lp.
cou'd
clear
the
Establish'd
Church
from
the
charge
of
such
human
Inventions
as
these
.
For
't
is
these
are
chiefly
the
fatal
Engines
of
our
Divisions
,
as
I
may
have
occasion
to
observe
in
the
end
of
these
Remarks
.
III.
It
remains
only
that
I
subjoyn
in
order
to
the
clearing
the
state
of
this
Controversy
,
That
there
is
a
very
improper
sense
in
which
this
phrase
of
human
Inventions
in
the
Worship
of
God
may
possibly
be
us'd
,
viz.
To
signifie
such
modes
and
circumstances
of
divine
Worship
,
as
tho
necessary
in
general
by
Divine
precept
,
yet
are
left
in
particular
to
be
determin'd
by
human
Prudence
.
For
tho
God
has
commanded
publick
Pray●r
,
Praise
,
Hearing
,
Celebration
of
the
Lord's
Supper
,
&c.
Yet
what
time
or
place
we
shall
assemble
in
,
In
what
order
these
parts
of
Worship
shall
be
perform'd
,
What
particular
devout
posture
we
shall
use
among
several
equally
expressive
of
our
religious
Reverence
,
what
Translation
of
the
Bible
or
Version
of
the
Psalms
we
shall
choose
,
what
portion
of
the
Scriptures
shall
be
read
,
explain'd
and
apply'd
;
What
utensils
shall
be
employ'd
in
the
celebration
of
the
Sacraments
,
and
a
multitude
of
such
circumstances
and
modes
of
that
kind
are
left
to
human
Determination
.
Only
therein
the
general
Rules
of
Scripture
must
be
regarded
,
as
That
all
be
done
to
Edification
,
and
all
things
be
done
decently
and
in
order
,
&c.
1
Cor.
14.26
,
v.
40.
Now
to
call
such
modes
of
Worship
thus
justly
determin'd
by
human
Prudence
,
the
Inventions
of
Men
,
even
such
as
our
Saviour
refers
to
7
Mark
7.
is
indeed
common
enough
with
such
wild
Sectaries
,
as
the
Quakers
;
but
I
am
sorry
that
his
Lp.
shou'd
thus
espouse
their
Quarrel
,
and
take
up
their
Arguments
against
us
.
And
yet
I
hope
to
make
it
evident
,
That
his
Proof
of
human
Inventions
in
the
Worship
of
Dissenters
amounts
to
no
more
then
such
prudential
human
Orders
about
the
modes
of
Worship
,
as
are
undoubtedly
allowable
and
lawfull
;
and
That
the
Establisht
Church
is
much
more
liable
to
the
same
charge
,
many
of
whose
Practices
as
well
as
those
of
Dissenters
,
I
shall
be
oblig'd
in
charity
to
defend
from
this
weak
and
blind
Accusation
.
What
I
have
here
suggested
will
make
it
needless
to
take
any
farther
notice
of
the
Principles
his
Lp.
lays
down
in
reference
to
the
Worship
of
God
,
then
to
annex
these
few
brief
Remarks
on
'em
.
For
the
2
first
,
That
it
belongs
to
God
only
to
give
Rules
how
he
will
be
worship't
,
and
that
the
H.
Scriptures
contain
the
Revelation
of
God's
Will
concerning
his
Worship
,
They
are
no
other
then
what
will
freely
be
granted
him
,
unless
he
extend
'em
to
all
circumstances
and
modes
of
Worship
and
exclude
all
human
Prudence
in
the
determination
of
'em
.
For
the
3d.
which
he
infers
from
the
2
former
,
viz.
That
it
concerns
us
to
keep
as
close
as
we
can
to
those
Directions
which
God
has
been
pleas'd
to
afford
us
in
his
Word
,
without
adding
to
,
omitting
or
altering
any
thing
that
he
has
there
laid
down
.
I
hope
he
intends
no
more
by
it
,
then
that
so
far
as
God
has
by
those
Directions
enjoyn'd
any
part
of
Worship
,
or
expresly
determin'd
the
manner
and
circumstances
of
it
,
so
far
we
must
follow
such
Directions
;
And
therefore
I
hope
he
wou'd
not
hereby
insinuate
as
if
those
Directions
were
so
particular
,
as
to
appoint
all
the
fore
mentioned
circumstantial
modes
of
Instituted
worship
.
And
I
think
this
Caution
the
more
needfull
to
be
given
him
,
because
the
Reason
he
offers
for
this
Principle
carrys
a
very
uncertain
and
dangerous
sound
with
it
,
viz.
For
since
God
his
vouchsaft
us
a
certain
Direction
for
his
Worship
in
the
H.
Scriptures
,
It
is
to
be
suppos'd
that
all
ways
of
Worship
are
displeasing
to
him
,
that
are
not
expresly
contain'd
or
warranted
by
Examples
of
H.
M●n
therein
.
If
his
Lp.
had
design'd
our
Instruction
by
these
Principles
,
he
shou'd
not
have
deliver'd
'em
to
us
(
like
the
Heathen
Oracles
)
in
so
ambiguous
terms
,
as
leave
us
to
ghess
in
the
dark
what
he
means
.
For
how
shall
we
know
.
Whether
by
God's
giving
us
a
certain
Direction
for
his
Worship
,
he
means
as
to
all
the
parts
of
it
,
or
all
the
circumstantial
modes
,
and
whether
of
these
he
intends
by
ways
of
Worship
.
For
if
he
intend
the
latter
,
(
as
any
man
wou'd
imagine
by
the
whole
tenour
of
his
following
Discourse
,
wherein
be
so
often
applys
that
phrase
,
the
ways
of
Worship
to
the
modes
of
it
)
viz.
That
God
has
given
us
so
certain
a
Direction
for
his
Worship
,
as
to
all
the
circumstantial
modes
of
it
,
that
all
such
modes
of
it
are
displeasing
to
him
that
have
not
express
Scripture-Precept
or
Pattern
,
This
is
so
wild
an
Assertion
,
that
I
scarce
think
any
more
extravagant
one
ever
dropt
from
the
pen
of
the
most
weak
and
scrupulous
Sectaries
,
and
so
very
uncharitable
,
that
if
a
man
believ'd
it
,
he
wou'd
find
it
hard
to
joyn
in
any
Religious
Assembly
that
I
know
of
in
the
Christian
World
,
I
am
sure
he
must
renounce
all
Communion
with
the
Parish-Churches
;
so
fatal
is
it
to
great
Wits
to
run
into
extremes
,
that
his
Lp.
is
not
content
with
espousing
the
Dissenters
Principles
without
overdoing
,
and
stretching
'em
beyond
all
tolerable
bounds
;
so
that
if
he
shou'd
ever
become
a
Proselyte
to
that
Party
,
I
am
afraid
hee
'll
turn
one
of
those
rigid
ones
that
were
formerly
call'd
Brownists
.
For
what
he
calls
his
4th
and
5th
Principle
,
I
know
of
no
Dispute
there
is
about
'em
.
But
I
must
crave
leave
in
order
to
the
clearing
my
way
to
the
following
Chapters
,
to
subjoyn
2
Principles
or
Postulata
which
his
Lp.
seems
to
have
forgot
,
but
are
highly
necessary
to
a
right
Judgment
concerning
these
matters
,
Viz.
1.
Where
God
has
enjoyn'd
any
part
of
Religious
Worship
in
general
,
but
has
not
determin'd
the
particular
mode
and
circumstances
of
it
,
There
the
determination
of
'em
belongs
to
human
prudence
,
and
such
determinations
of
'em
are
lawful
and
warrantable
as
are
agreeable
to
the
general
Rules
of
Scripture
given
to
direct
us
therein
.
And
therefore
there
may
be
various
modes
of
performing
the
same
Religious
duty
,
that
are
each
allowable
and
lawful
;
tho
some
particular
circumstances
may
make
one
to
some
persons
more
expedient
than
the
other
.
Ex.
gr
.
God
has
commanded
us
to
pray
,
but
he
has
no
where
expresly
determin'd
(
whatever
his
Lp.
seems
to
insinuate
to
the
contrary
)
whether
we
shall
pray
with
or
without
a
sett
Form
of
words
;
both
ways
of
praying
therefore
may
be
lawful
in
general
,
tho
particular
circumstances
may
to
some
render
the
one
or
the
other
way
more
convenient
;
nay
the
general
Rule
of
doing
all
to
Edification
,
may
perhaps
in
some
cases
oblige
men
to
the
one
,
and
in
some
to
the
other
.
I
might
say
the
same
concerning
singing
in
Prose
or
Meetre
,
Reading
a
larger
entire
portion
of
Scripture
without
Exposition
,
or
a
lesser
with
it
,
&c.
So
that
in
these
cases
wise
men
are
very
cautious
on
what
grounds
they
go
,
when
they
censure
the
Worship
of
others
as
unlawful
,
or
charge
it
with
sinful
human
Inventions
;
and
confident
Accusers
do
but
usually
betray
their
own
Ignorance
.
2.
We
that
are
Christians
,
shou'd
chiefly
attend
to
the
Rules
and
Examples
of
the
New
Testament
for
our
direction
in
the
Worship
of
God
.
For
those
of
the
Old
Testament
no
farther
concern
us
,
than
as
any
Rules
deliver'd
there
belong
to
the
Moral
Law
,
and
the
Reason
of
such
Examples
equally
extends
to
us
as
it
did
to
them
.
And
indeed
to
urge
the
Precepts
or
Patterns
of
the
Worship
us'd
under
the
Old
Testament
any
farther
,
were
to
bring
us
again
under
the
Mosaical
Pedagogy
.
And
as
I
hope
,
None
will
deny
me
these
2
reasonable
Postulata
,
so
the
usefulness
of
'em
in
these
Enquiries
will
appear
in
many
of
the
Remarks
on
the
following
Chapters
,
which
I
shall
now
address
my self
to
the
consideration
of
.
Remarks
on
the
1
Chapter
concerning
Praises
.
ANd
here
I
shall
so
far
observe
the
same
method
his
Lp.
has
laid
down
,
as
First
to
consider
the
directions
of
Scripture
concerning
this
part
of
Divine
Worship
,
and
then
the
Application
his
Lp.
makes
of
'em
to
the
manner
of
performing
it
in
the
Establisht
Church
,
and
in
the
Dissenters
Congregations
.
First
,
As
to
the
Directions
of
the
H.
Scriptures
concerning
this
part
of
Divine
Worship
,
I
shall
offer
what
follows
as
the
Result
of
the
most
diligent
Enquiry
I
cou'd
make
,
and
hope
't
is
a
juster
as
well
as
clearer
Account
than
that
his
Lp.
has
given
.
There
are
but
these
2
ways
of
offering
our
publick
Praises
to
God
enjoyn'd
in
the
New
Testament
,
viz.
either
by
Singing
Psalms
,
Hymns
,
and
Spiritual
Songs
;
or
by
Thanksgiving
without
vocal
Melody
.
I.
As
to
Thanksgiving
without
vocal
Melody
,
I
wou'd
observe
,
1.
We
have
most
express
command
for
it
as
one
principal
stated
part
of
our
publick
Worship
.
1
Tim.
2.1
,
I
exhort
therefore
,
that
first
of
all
Supplications
,
Prayers
,
Intercession
,
and
giving
of
thanks
be
made
for
all
men
,
&c.
And
this
part
of
Worship
was
usually
joyn'd
with
that
of
Prayer
.
Thus
4
Phil.
6.
In
every
thing
by
prayer
and
supplication
with
thanksgiving
,
let
your
requests
be
made
known
to
God
.
So
4
Col.
2.
—
1
Thes.
5.17
,
18.
And
accordingly
,
Blessing
,
or
Giving
of
Thanks
is
mention'd
as
one
stated
part
of
the
Devotions
of
Christian
Assemblies
,
1
Cor.
14.
v.
16.
And
that
those
Thanksgivings
were
different
from
Psalms
or
Songs
is
hence
evident
,
both
because
they
were
to
be
varied
according
to
their
different
occasions
for
'em
from
the
mercies
they
daily
receiv'd
,
which
such
Psalms
or
Songs
cou'd
not
be
,
(
For
those
are
always
suppos'd
to
be
a
sett
invariable
form
of
words
)
;
and
because
they
were
ordinarily
intermixt
with
publick
Prayer
.
2.
For
the
matter
of
these
Publick
Thanksgivings
,
the
New
Testament
chiefly
directs
us
to
insist
on
those
peculiar
mercies
of
God
to
us
thro
a
Mediator
,
which
the
Gospel
most
clearly
reveals
to
us
,
and
of
which
there
is
either
none
,
or
but
very
obscure
mention
made
in
any
Forms
of
Thanksgiving
recorded
in
the
Old
.
For
if
we
go
thro
all
the
solemn
Thanksgivings
that
occur
in
the
New
Testament
,
we
shall
find
'em
to
run
in
a
strain
as
much
sublimer
than
that
of
those
in
the
Old
,
as
that
clearer
transcends
that
obscurer
Revelation
.
How
sutable
to
the
Evangelical
dispensation
is
that
Thanksgiving
of
the
Ap.
Paul
?
1
Eph.
3.4
,
5
,
&c.
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
,
who
has
blest
us
with
all
spiritual
Blessings
in
heavenly
things
in
Christ
,
According
as
he
hath
chosen
us
in
him
before
the
foundation
of
the
world
,
that
we
shou'd
be
holy
and
blameless
before
him
in
love
,
Having
predestinated
us
to
the
Adoption
of
children
by
Christ
to
himself
,
&c.
Or
that
of
the
same
Inspired
Writer
,
1
Col.
12
,
13.
&c.
Of
the
same
strain
is
that
of
the
Ap.
Peter
,
1
Ep.
1
Ch.
3
,
4
,
&c.
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
,
who
according
to
his
abundant
mercy
has
begotten
us
again
to
a
lively
hope
by
the
Resurrection
of
Jesus
Christ
from
the
dead
,
to
an
Inheritance
incorruptible
,
undefil'd
,
and
that
never
fades
away
,
reserv'd
in
Heaven
for
us
,
&c.
See
1
Rev.
5.6
.
unto
him
that
lov'd
us
,
and
wash't
us
from
our
Sins
in
his
own
Blood
,
and
hath
made
us
Kings
and
Priests
to
God
,
&c.
5
Rev.
13
,
14
,
&c.
These
are
certainly
the
best
Patterns
after
which
our
publick
Thanksgivings
in
Christian
Assemblies
shou'd
be
drawn
.
And
no
Thanksgivings
recorded
in
the
Old
Testament
do
so
expresly
and
clearly
mention
these
inestimable
blessings
of
the
New-Covenant
,
or
the
matchless
love
of
our
God
and
Saviour
in
the
manner
of
conferring
'em
,
as
these
recorded
in
the
New
;
and
consequently
our
praises
shou'd
ordinarily
,
as
to
the
very
matter
of
'em
,
greatly
differ
from
,
and
go
beyond
those
us'd
in
the
Jewish
Church
.
3.
We
read
of
no
other
part
the
people
had
in
these
publick
thanksgivings
in
the
New
Testament
more
than
their
adding
their
Amen
to
'em
.
So
much
these
words
of
the
Ap.
Paul
imply
,
1
Cor.
14.16
.
Else
when
thou
shalt
bless
with
the
Spirit
,
how
shall
he
that
occupies
the
room
of
the
unlearned
say
Amen
at
thy
giving
of
thanks
.
All
Expositors
on
the
place
refer
it
to
the
custom
of
the
peoples
saying
Amen
at
the
end
of
publick
prayers
and
praises
▪
I
might
produce
the
testimony
of
Justin
Martyr
and
other
ancient
Christian
Writers
of
the
3
first
Centuries
to
this
purpose
;
but
since
the
Bishop
seems
to
allow
this
Exposition
,
p.
42.
I
need
insist
no
farther
on
it
here
.
And
't
is
the
more
requisite
to
take
notice
of
this
way
of
praysing
God
by
Thanksgivings
without
vocal
melody
,
because
the
Bp.
seems
to
confound
it
with
that
other
way
of
praysing
God
with
Psalms
,
and
from
which
't
is
plainly
distinguish'd
.
And
this
leads
me
to
consider
.
II.
The
Prayses
the
New
Testament
requires
us
to
offer
unto
God
by
Singing
.
And
what
was
to
be
thus
sung
,
we
may
learn
from
those
2
passages
of
the
Ap.
Paul
cited
by
the
Bishop
,
5.
Eph.
19.
and
3
Col.
16.
viz.
Psalms
,
Hymns
and
spiritual
Songs
,
or
Odes
.
On
which
passages
I
wou'd
make
the
following
Remarks
.
I
do
fully
agree
with
the
Bishop
that
this
Passage
of
the
Apostle's
do's
warrant
our
use
of
the
Psalms
of
David
in
our
publick
praises
,
because
't
is
highly
probable
the
word
Psalms
refers
to
'em
.
But
then
I
must
add
,
't
is
no
less
probable
that
the
Apostle
do's
by
Hymns
and
spiritual
songs
intend
others
besides
those
of
H.
David
,
especially
such
as
contain
matter
of
praise
more
entirely
suited
to
the
state
of
the
christian
Church
under
this
clearer
Light
of
the
Gospel
;
As
there
are
many
solemn
thanksgivings
in
many
places
of
the
New
Testament
easily
capable
of
being
turn'd
into
Hymns
and
spiritual
Odes
by
being
adapted
to
this
use
of
singing
'em
.
And
I
see
no
reason
to
doubt
but
this
passage
do's
as
fully
Warrant
our
composing
and
using
such
,
as
it
dos
the
use
of
the
Psalms
of
David
.
So
that
the
want
of
'em
seems
to
be
one
defect
in
this
part
of
Worship
both
among
Conf's
and
NC's
,
tho
some
of
the
latter
have
of
late
reform'd
it
by
the
frequent
use
of
New
Testament
Hymns
in
their
Congregations
,
especially
in
the
celebration
of
the
Lord's
Supper
.
There
are
indeed
Anthems
somtimes
sung
in
the
Cathedrals
,
but
't
is
in
a
way
wherein
the
body
of
the
People
cannot
joyn
with
'em
.
2
But
the
New
Testament
recommends
no
other
use
of
Psalms
,
&c.
in
the
publick
Praises
of
God
,
besides
that
of
Singing
'em
.
The
use
of
'em
is
no
where
enjoyn'd
in
the
New
Testament
,
but
in
those
places
forequoted
5
Eph.
19.
and
3
Col.
16.
and
5
James
13.
and
all
those
directions
require
the
Singing
'em
.
That
grace
wherewith
we
must
make
Melody
to
the
Lord
in
our
hearts
presupposes
some
Melody
made
with
our
Voices
to
which
the
other
shou'd
correspond
.
And
there
seems
to
be
this
obvious
Reason
why
Singing
'em
is
so
expresly
there
enjoyn'd
,
because
in
that
Religious
duty
thus
order'd
,
Nature
assists
grace
,
and
our
delight
in
vocal
harmony
tends
to
elevate
our
affections
more
easily
towards
their
blessed
Object
.
So
that
we
neither
comply
with
the
Apostles
precept
,
nor
indeed
with
the
reason
of
it
,
by
barely
repeating
or
saying
such
Psalms
,
Hymns
and
spiritual
Songs
without
singing
'em
(
except
when
we
only
read
'em
for
Instruction
,
without
using
'em
as
Forms
of
Praise
)
.
Nor
has
the
Bp.
produc'd
any
example
of
such
Psalms
and
Hymns
being
said
,
as
contra-distinguisht
from
being
sung
.
For
the
118
Ps.
2.
he
dos
well
not
to
insist
on
it
to
this
purpose
.
For
it
no
more
proves
our
being
requir'd
to
say
Psalms
,
as
distinguisht
from
singing
'em
,
than
the
word
saying
proves
it
,
when
applied
to
that
New
Song
which
is
expresly
said
to
be
sung
,
5
Rev
9.
He
tells
us
indeed
that
we
find
in
Scripture
several
sacred
Hymns
,
particularly
of
Hannah
,
the
B.
Virgin
,
Zacharias
,
&
Simeon
,
and
the
Saints
in
Heaven
,
7
Rev.
12.
&
11.17
.
which
are
said
to
have
been
said
by
'em
respectively
,
and
the
circumstances
of
the
story
do
not
make
it
probable
that
they
were
sung
.
Answ.
'T
is
true
indeed
,
we
commonly
call
these
passages
Hymns
,
because
they
are
easily
capable
of
being
turn'd
into
Hymns
.
But
we
do
so
improperly
,
For
't
is
certain
the
Scripture
never
gives
'em
that
Title
,
but
appropriates
it
to
what
was
sung
.
What
Hannah
spake
is
call'd
a
Prayer
,
1
Sam.
2.
v.
1.
That
solemn
Thanksgiving
ascrib'd
to
the
Virgin
Mary
,
has
no
Title
given
,
(
or
if
it
was
a
Song
,
there
is
as
much
evidence
of
its
being
sung
,
as
of
its
being
only
said
)
.
Zacharias's
thanksgiving
is
call'd
prophesying
,
1
Luke
67.
Simeon's
is
call'd
Blessing
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
the
word
us'd
for
Thanksgiving
1
Cor.
14.16
.
)
The
7
Rev.
12.
—
and
11.17
.
are
plainly
Thanksgivings
.
Since
then
the
Bp.
has
not
produc'd
one
Instance
of
Psalms
,
Hymns
,
or
Spiritual
Songs
that
were
said
,
as
distinguisht
from
being
sung
,
't
is
evident
this
use
of
'em
in
the
praises
of
God
is
unscriptural
,
and
is
far
from
having
either
precept
or
pattern
in
the
Bible
to
warrant
it
;
and
if
we
judge
of
it
by
the
Bp's
own
Principles
,
we
must
pronounce
it
unlawful
:
Nay
,
't
is
the
more
to
be
suspected
,
because
it
crosses
the
only
direction
given
us
about
the
use
of
'em
in
this
part
of
publick
Worship
.
3.
Since
the
New
Testament
requires
our
Praising
God
publickly
by
singing
Psalms
,
Hymns
,
and
spiritual
Songs
,
it
dos
fully
warrant
us
to
adapt
the
Psalms
of
David
to
that
use
by
turning
'em
into
metre
.
For
't
is
one
great
general
Rule
of
Scripture
,
that
all
things
in
publick
Worship
shou'd
be
done
to
Edification
,
1
Cor.
14.
v.
26.
'T
is
evidently
most
conducive
to
Edification
,
that
the
whole
Congregation
joyn
in
the
praises
of
God
by
singing
Psalms
(
according
to
his
Appointment
in
the
places
fore-mention'd
)
.
But
this
cannot
be
without
turning
'em
into
metre
,
because
the
generality
of
the
people
cannot
sing
'em
in
prose
,
but
must
if
they
sing
'em
,
have
'em
accommodated
to
that
use
by
such
measures
as
are
familiar
to
'em
.
And
the
addition
of
Rhime
is
but
a
convenient
condescention
herein
to
the
weakness
of
the
people
,
to
whom
Verse
without
it
is
,
thro
custom
,
become
less
grateful
;
(
even
as
those
consulted
the
help
of
our
weak
memories
,
who
first
divided
the
Bible
into
Chapters
and
Verses
)
.
So
that
these
circumstances
plainly
fall
under
the
determination
of
human
prudence
,
and
are
accordingly
determin'd
very
agreeably
to
that
general
Rule
I
cited
before
.
And
I
may
justly
add
,
that
the
Psalms
thus
translated
into
Metre
(
provided
the
true
sense
of
the
Inspired
Writer
be
deliver'd
)
are
as
truly
the
Word
of
God
,
as
the
Psalms
translated
into
prose
;
And
we
are
as
much
oblig'd
to
turn
the
Psalms
into
metre
for
this
use
of
singing
'em
,
as
to
traslate
'em
out
of
Hebrew
-
metre
into
prose
for
our
Reading
and
Instruction
.
For
they
can
no
more
serve
the
use
of
being
generally
sung
without
the
one
,
than
that
of
being
read
for
Instruction
without
the
other
.
4.
'T
is
highly
probable
that
the
Psalms
of
David
were
compos'd
in
metre
,
quite
contrary
to
what
the
Bp.
so
frequently
suggests
,
p.
5.9.21
.
'T
is
indeed
true
that
we
are
now
very
unable
to
give
an
exact
Account
of
it
.
And
't
is
no
wonder
,
when
our
knowledge
of
the
Hebrew
Language
is
so
imperfect
,
and
the
distance
of
time
so
very
great
.
But
if
we
will
credit
those
who
were
more
capable
to
judge
of
that
matter
,
by
having
the
advantage
of
us
in
both
these
respects
,
we
must
dissent
from
his
Lp's
opinion
in
it
.
For
that
grave
Historian
Josephus
assures
us
,
lib.
7.
cap.
10.
that
the
Psalms
were
wrote
in
various
sorts
of
metre
,
of
which
he
mentions
two
,
some
Trimeters
,
and
some
Pentameters
.
And
indeed
this
is
so
plain
of
some
of
'em
,
as
particularly
the
111th
and
112th
,
that
all
Expositors
take
notice
of
the
measures
that
plainly
appear
in
'em
,
and
there
can
be
no
reasonable
doubt
about
it
.
Every
verse
having
in
the
beginning
and
middle
2
letters
in
order
of
the
Hebrew
Alphabet
,
only
the
2
last
have
each
3
letters
,
tho
the
measures
are
even
in
them
alike
with
the
others
.
There
is
no
less
appearance
of
metre
in
the
119th
Psalm
,
as
all
Critics
observe
upon
it
.
See
the
learned
Gataker's
account
of
the
several
Tunes
to
which
the
Psalms
were
suited
,
and
the
manner
of
singing
'em
in
his
Cinnus
.
And
if
the
Psalms
were
compos'd
in
metre
,
that
they
might
be
sung
,
'T
is
certainly
most
agreeable
to
the
example
of
Scripture
to
turn
'em
into
metre
for
the
same
end
and
use
.
III.
For
Responses
,
There
is
no
doubt
that
in
such
places
of
Scripture
as
the
Bp.
has
alledg'd
,
(
7
Rev.
from
the
9th
to
the
13th
.
(
Tho
in
the
paraphrasing
this
Text
,
7
Rev.
11
,
12.
his
Lp.
commits
an
odd
mistake
in
supposing
the
Angels
and
Elders
to
joyn
in
saying
what
we
read
,
v.
12.
whereas
't
is
the
Angels
alone
to
whom
that
part
belongs
,
tho
they
stood
about
the
Throne
,
and
about
the
Elders
,
and
the
4
Beasts
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
)
19
Rev.
The
instance
of
Miriam
,
The
24th
.
and
118th
Ps.
and
especially
in
the
Song
of
Solomon
,
which
his
Lp.
seems
to
have
forgot
.
)
There
is
an
Allusion
to
dramatick
writings
.
But
't
is
observable
that
there
is
some
difference
in
the
persons
introduc'd
as
answering
one
another
,
and
in
the
matter
spoken
,
that
requir'd
this
alternate
way
of
singing
.
But
I
see
nothing
the
Bp.
has
produc'd
to
make
it
probable
that
this
way
of
alternate
singing
was
the
ordinary
practice
of
the
Christian
Church
in
the
New
Testament
.
He
do's
indeed
alledg
those
words
of
the
Ap.
Paul
to
that
purpose
,
1
Cor.
14.31
.
For
ye
may
all
Prophesy
one
by
one
,
&c.
which
(
he
tells
us
)
amounts
to
praising
God
by
way
of
Responses
,
because
prophesying
(
he
saith
)
includes
Psalms
,
Doctrines
,
Tongues
,
Revelations
and
Interpretations
,
p.
11.
But
't
is
strange
his
Lp.
shou'd
examine
his
criticisms
no
better
.
For
if
he
compare
the
26
v.
of
that
Chapter
with
the
6th
,
he
'll
easily
find
that
prophesying
instead
of
including
all
those
things
mention'd
v.
26.
is
distinguisht
from
'em
,
v.
6th
;
And
if
he
'll
compare
this
31
v.
with
those
that
precede
,
and
those
that
follow
it
,
he
cannot
but
see
,
that
it
imports
only
a
direction
to
the
Prophets
to
speak
in
their
due
order
without
interrupting
one
another
,
since
that
God
,
in
whose
name
they
spake
,
was
not
the
Author
of
confusion
,
but
of
peace
,
v.
33.
And
accordingly
some
judicious
Expositors
understand
these
words
,
v.
32.
[
The
spirits
of
the
Prophets
are
subject
to
the
Prophets
]
of
those
that
were
inspir'd
,
being
capable
of
refraining
to
speak
even
what
they
had
an
impulse
for
,
till
they
cou'd
do
it
in
regular
order
.
IV.
For
Instruments
of
Musick
there
's
no
Question
of
their
being
us'd
in
the
Worship
of
the
Jewish
Church
.
But
then
it
must
be
consider'd
,
that
't
is
highly
probable
these
Instruments
of
Musick
belong'd
not
to
the
Worship
of
their
Synagogues
,
but
only
to
the
service
of
their
Temple
.
And
there
was
a
particular
Institution
for
'em
,
as
appears
from
Numb.
10.
—
32
Levit.
23
,
24.
And
those
other
Instruments
of
Musick
which
David
appointed
,
1
Chron.
16.4
,
5.
he
is
expresly
said
to
have
done
it
upon
the
Commandment
of
the
Lord
by
his
Prophets
,
2
Chron.
29.25
.
And
they
are
on
that
account
call'd
God's
Musical
Instruments
,
1
Chron.
16.22
.
—
and
2
Chron.
7.6
.
as
having
the
stamp
of
his
Authority
.
Nor
dos
the
single
instance
of
Miriam's
Timbrels
signify
any
more
to
prove
that
the
use
of
'em
was
no
part
of
the
Ceremonial
Law
,
than
the
use
of
Sacrifices
before
Moses's
time
can
prove
that
they
were
not
.
Besides
,
Miriam
being
there
call'd
the
Prophetess
,
there
is
just
reason
to
suppose
that
she
us'd
those
Timbrels
upon
a
particular
impulse
,
as
David
is
said
to
have
instituted
his
upon
such
a
particular
command
from
the
inspired
Prophets
.
Since
then
Instrumental
Musick
belong'd
to
the
Temple-service
,
which
was
but
ceremonial
and
typical
,
it
must
be
abolisht
with
that
service
;
And
we
can
have
no
warrant
to
recall
it
into
the
Christian
Church
without
as
particular
an
Institution
for
it
,
as
it
had
under
the
Law
,
any
more
than
we
have
to
use
other
abrogated
rites
of
the
Jewish
Religion
.
Nor
needs
there
any
particular
command
for
laying
it
aside
,
when
the
whole
Temple-service
,
of
which
't
is
a
part
,
is
so
plainly
cashier'd
,
and
it
was
not
,
that
we
can
find
,
us'd
in
the
Worship
of
the
Synagogues
,
from
which
alone
we
can
pretend
to
draw
any
safe
Pattern
for
Evangelical
Worship
.
And
't
is
certain
that
there
's
no
mention
of
it's
being
us'd
in
the
Worship
of
the
Christian
Church
.
And
indeed
it
seems
more
sutable
to
divine
Worship
when
there
was
more
of
external
pomp
allow'd
in
it
.
I
confess
his
Lp.
would
persuade
us
the
Apostles
recommend
such
musical
Instruments
,
because
the
Ap.
James
,
when
he
exhorts
those
that
were
merry
to
sing
Psalms
,
uses
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
5
James
13.
which
he
tells
us
,
signifies
in
the
Original
,
singing
with
an
Instrument
,
p.
13.
But
sure
his
Lp.
can
lay
no
stress
on
this
Argument
,
when
't
is
so
apparently
weak
,
and
so
often
concludes
wrong
.
Of
which
I
shall
give
him
a
parallel
instance
of
his
own
.
He
tells
us
,
p.
111.
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
the
word
generally
us'd
in
the
New
Testament
for
Worship
)
signifies
in
the
Original
,
to
pay
homage
by
kissing
the
hand
.
And
might
he
not
as
wisely
infer
from
thence
,
that
we
are
still
oblig'd
to
pay
our
external
homage
the
same
way
.
But
if
he
look
again
on
that
passage
of
the
Ap.
James
,
he
will
find
this
slender
criticism
too
weak
a
foundation
for
Organs
to
stand
on
,
because
the
Apostle
cou'd
not
reasonably
suppose
all
those
to
have
Instruments
of
Musick
by
'em
,
or
to
be
capable
of
using
'em
,
whom
he
there
exhorts
to
vent
their
spiritual
joys
,
by
singing
of
Psalms
.
Since
then
there
is
no
warrant
for
Instrumental
Musick
,
from
either
precept
or
example
in
the
New
Testament
,
the
Bp.
is
oblig'd
by
his
own
principles
on
that
account
to
turn
it
out
of
the
Church
.
And
indeed
for
the
Cathedral
Musick
,
't
is
hard
to
reconcile
it
with
1
Cor.
14.11
,
15
,
26.
For
the
Apostle
requires
that
all
things
be
done
to
Edification
,
and
consequently
that
no
worship
be
offer'd
up
but
what
is
clearly
understood
;
since
if
we
know
not
the
meaning
of
the
voice
of
him
,
that
speaks
,
he
is
but
a
Barbarian
to
us
;
Now
the
generality
of
the
people
complain
that
the
Chaunters
and
Choristers
are
just
such
Barbarians
to
'em
,
because
their
voice
is
not
so
articulate
as
to
enable
'em
to
understand
what
they
play
or
sing
.
Secondly
,
Having
consider'd
the
Directions
of
the
Scripture
relating
to
this
part
of
Religious
Worship
,
Let
us
consider
the
Application
thereof
to
the
Praises
of
God
as
celebrated
in
the
Establisht
Church
,
and
in
the
Dissenters
Congregations
.
And
before
I
enter
on
the
Representation
that
his
Lp.
gives
,
I
shall
only
briefly
suggest
,
That
't
is
evident
from
the
foregoing
scriptural
Account
,
That
the
way
of
praising
God
among
the
Dissenters
,
is
exactly
suited
to
the
precepts
and
examples
of
the
New
Testament
relating
to
this
religious
duty
.
For
they
praise
God
both
.
1.
By
solemn
Thanksgivings
,
and
those
suited
to
that
glorious
Revelation
of
the
Gospel
,
and
the
peculiar
Subjects
of
Praise
it
furnishes
us
with
,
not
excluding
what
the
Providence
of
God
towards
his
Church
or
towards
our selves
do's
suggest
as
matter
of
our
grateful
acknowledgments
.
And
these
are
so
stated
a
Part
of
our
Worship
that
the
Directory
requires
the
Minister
either
in
his
Prayer
before
,
or
that
after
Sermon
,
to
offer
such
Thanksgivings
,
and
accordingly
suggests
these
Heads
of
'em
,
admirably
agreeable
to
the
strain
of
the
Gospel
.
He
is
to
give
thanks
,
for
the
great
Love
of
God
in
sending
his
Son
Jesus
Christ
to
us
,
For
the
Communication
of
his
H.
Spirit
,
for
the
light
and
liberty
of
the
glorious
Gospel
,
and
the
rich
and
heavenly
Blessings
reveal'd
therein
,
as
namely
Election
,
Vocation
,
Adoption
,
Justification
,
Sanctification
,
and
hope
of
Glory
;
For
the
admirable
goodness
of
God
in
freeing
the
Land
from
Antichristian
Darkness
and
Tyrany
,
and
for
all
other
National
Deliverances
&c.
and
for
many
temporal
Blessings
.
2.
By
singing
of
Psalms
,
Hymns
and
spiritual
Songs
in
which
duty
they
consult
the
Peoples
edification
by
putting
such
Metre
versions
of
the
Psalms
of
David
into
their
hands
,
as
adapt
'em
for
this
use
of
'em
which
the
Scripture
enjoyns
.
And
I
am
sure
those
in
use
among
'em
,
as
the
Scots
,
Barton's
or
Patrick's
versions
are
incomparably
better
then
that
obsolete
one
which
is
still
retain'd
in
the
Parish-Churches
,
tho
for
what
reason
is
hard
to
imagine
,
unless
it
be
from
a
spleen
against
Reformation
,
of
which
some
think
the
least
step
very
dangerous
.
One
would
think
then
our
manner
of
Praising
God
were
unexceptionable
.
But
his
Lp.
it
seems
has
very
different
apprehensions
of
this
matter
,
of
which
he
gives
us
this
Summary
and
very
strange
Account
.
The
Case
then
between
our
Church
and
you
in
this
point
,
I
think
impartially
stands
thus
.
Our
Church
Praises
God
every
Day
with
5
or
6
Psalms
,
besides
other
Hymns
of
his
own
Appointment
,
and
in
his
own
Words
and
Method
,
and
yet
is
deserted
and
condemn'd
by
you
in
this
very
point
,
as
teaching
for
Doctrines
the
Commandments
of
men
;
Whereas
you
who
only
Praise
him
in
a
piece
of
a
Psalm
of
a
few
verses
,
and
in
a
method
of
your
own
finding
out
,
persuade
your selves
that
you
keep
the
Ordinances
of
God
pure
and
unmixed
from
human
Invention
.
And
this
his
Lp.
Recommends
to
the
serious
consideration
of
Dissenters
,
as
they
will
herein
expect
to
bear
the
Tryal
of
God's
Judgment
in
this
matter
,
p.
24.
Answer
:
I
must
confess
my self
amaz'd
to
read
these
words
,
and
am
willing
rather
to
impute
'em
to
his
forgetfulness
and
inconsideration
,
then
to
arraign
his
judgment
or
sincerity
.
But
he
is
so
far
from
having
sum'd
up
this
matter
with
the
impartiality
he
pretends
to
,
that
he
has
been
so
unfortunate
as
scarce
to
have
said
one
true
word
in
his
Representation
on
either
side
.
As
will
appear
upon
a
particular
Examination
.
Our
Church
(
saith
he
)
praises
God
every
Day
with
5
or
6
Psalms
,
besides
other
Hymns
,
of
his
own
Appointment
,
and
in
his
own
words
and
method
.
What
do's
his
Lp.
mean
?
Has
God
indeed
appointed
the
Psalms
of
David
to
be
the
stated
Forms
of
Thanksgiving
in
the
Christian
Church
,
as
Thanksgivings
are
distinguisht
,
from
Psalms
,
Hymns
and
spiritual
Songs
,
(
as
I
have
shewn
him
they
plainly
are
)
?
He
is
so
far
from
having
prov'd
any
such
thing
,
that
since
his
Lp.
has
learnt
us
the
way
of
challenging
,
I
must
use
the
freedom
of
demanding
his
Proof
of
it
;
For
I
take
it
to
be
a
rash
Assertion
,
and
of
dangerous
consequence
.
I
have
shewn
him
already
that
the
New
Testament
recommends
no
other
use
of
the
Psalms
of
David
in
our
publick
Praises
except
singing
'em
;
Nor
indeed
are
they
expresly
mention'd
at
all
,
tho
we
suppose
'em
intended
in
5
Eph.
and
3.
Col.
But
when
the
Ap.
Paul
so
often
commands
us
to
to
give
thanks
for
all
men
,
In
all
things
to
give
Thanks
,
to
joyn
Thanksgiving
with
all
our
Prayers
,
he
never
recommends
the
Psalms
of
David
as
Forms
of
such
Thanksgivings
.
And
no
wonder
,
For
besides
that
we
have
frequent
particular
Occasions
of
publick
Thanksgiving
,
which
there
is
nothing
in
the
Psalms
adapted
to
,
even
the
Psalms
themselves
do
not
contain
the
principal
matters
of
Christian
Thanksgivings
;
For
they
make
no
express
mention
of
the
infinite
love
of
God
the
Father
of
our
Ld.
J.
Christ
in
sending
his
own
Son
,
as
our
great
Prophet
,
to
reveal
his
will
to
us
,
and
dye
for
us
as
our
Attoning
Sacrifice
,
that
he
might
redeem
us
by
his
precious
blood
;
in
raising
him
from
the
dead
;
exalting
him
to
such
glory
and
dignity
as
the
Head
of
his
Church
,
and
Head
over
all
things
to
it
;
and
in
appointing
him
the
Author
of
Eternal
Salvation
to
all
that
believe
and
obey
him
.
Nor
do
they
so
clearly
mention
these
great
and
precious
promises
made
to
us
thro
this
Mediator
of
a
better
Covenant
,
especially
those
that
relate
to
our
adoption
,
and
to
the
heavenly
glory
.
And
yet
these
and
the
like
instances
of
the
matchless
love
of
God
discover'd
to
us
in
J.
Christ
(
that
glorious
mirrour
of
divine
love
)
are
so
proper
matter
for
our
express
grateful
acknowledgments
,
that
they
shou'd
make
up
the
principal
part
of
our
publick
Thanksgivings
,
as
they
do
in
all
those
solemn
ones
recorded
for
our
imitation
in
the
New
Testament
;
And
indeed
without
'em
,
this
part
of
Worship
in
a
Christian
Church
wou'd
be
most
grossly
defective
and
unsutable
to
the
Gospel
as
the
last
and
clearest
Revelation
of
the
will
of
God
.
I
deny
not
but
we
may
in
our
Christian
Thanksgivings
,
make
use
of
the
expressions
of
H.
David
,
when
we
celebrate
God's
works
of
Creation
,
or
of
his
common
or
special
Providence
,
because
so
far
they
contain
sutable
matter
of
Praise
for
a
Christian
as
well
as
for
a
Jewish
Assembly
.
But
for
celebrating
the
great
work
of
Redemption
,
which
ought
to
be
the
chief
work
of
our
Praises
on
that
day
,
which
is
now
call'd
the
Ld's
day
(
as
being
consecrated
to
the
glory
of
our
Redeemer
,
as
Lord
of
the
New
Creation
)
't
is
evident
the
Psalms
of
David
cannot
serve
us
,
but
we
must
derive
the
subject
of
those
Praises
entirely
from
the
New
Testament
.
And
therefore
to
suppose
,
as
the
Bp.
here
dos
,
that
the
Psalms
of
David
are
to
be
the
chief
stated
part
of
our
Christian
Praises
,
is
no
better
than
to
reduce
the
Christian
to
the
imperfection
of
the
Jewish
Church
.
And
this
is
so
plain
,
that
as
I
observ'd
before
,
when
the
Ap.
recommends
the
singing
the
Psalms
of
David
,
yet
he
joyns
Hymns
and
Spiritual
Songs
with
'em
,
which
no
doubt
were
to
run
in
a
strain
more
suited
to
the
Evangelical
dispensation
.
I
confess
the
Bp.
has
found
out
a
wonderful
knack
of
turning
the
Psalms
of
David
into
Christian
Hymns
,
by
adding
the
Gloria
Patri
to
'em
,
as
if
that
Doxology
alter'd
the
matters
of
Praises
contain'd
in
'em
.
So
when
he
saith
,
Our
Church
praises
God
with
5
or
6
Psalms
and
other
Hymns
of
his
own
Appointment
,
Why
dos
he
call
the
Thanksgiving
of
Zacharias
,
the
Virgin
Mary
,
and
Simeon
,
Hymns
,
which
the
Scripture
calls
not
so
?
And
why
dos
he
take
it
for
granted
instead
of
proving
it
,
that
God
has
appointed
what
they
spake
on
that
occasion
for
stated
forms
of
Thanksgivings
in
all
Christian
Assemblies
,
when
there
is
so
much
in
'em
suited
to
the
particular
case
of
those
persons
,
that
tho
they
are
useful
for
our
instruction
,
yet
they
are
not
calculated
for
forms
of
thanksgivings
to
us
.
If
we
must
choose
forms
out
of
the
Scripture
,
the
Apostolical
ones
I
produc'd
under
the
head
of
Thanksgivings
,
will
far
more
exactly
suit
us
.
Again
,
when
he
says
,
Our
Church
praises
God
with
5
or
6
Psalms
,
&c.
in
his
own
words
and
method
.
Why
dos
he
groundlesly
imagine
the
words
of
the
Prose-translation
of
the
Psalms
to
be
more
the
words
of
God
than
the
words
of
a
Metre-translation
,
that
do
as
truly
express
the
sense
of
the
Original
?
Nay
,
why
dos
he
pretend
that
they
praise
God
by
Psalms
in
his
own
method
,
when
they
have
so
plainly
deviated
from
his
method
in
the
following
Instances
.
As
,
1.
In
the
Cathedrals
where
the
Psalm
is
sung
by
the
Quire
,
'T
is
none
of
God's
method
that
the
greater
part
of
the
people
shou'd
be
excluded
from
joyning
in
his
Praises
thro
their
incapacity
to
sing
'em
in
Prose
.
For
(
besides
the
probable
Arguments
alledg'd
before
to
prove
that
the
Psalms
were
compos'd
and
sung
in
metre
by
the
Jews
)
this
is
plainly
disagreeable
to
the
Ap's
Rule
,
that
all
things
shou'd
be
done
to
Edification
.
2.
In
the
Parish-Churches
when
the
Psalms
are
only
said
,
not
sung
,
they
are
so
far
from
using
God's
method
,
that
their
practice
has
neither
Scripture-precept
nor
pattern
,
but
is
one
of
the
Bp's
human
Inventions
.
Nay
,
't
is
disagreeable
to
the
precepts
of
the
New
Testament
,
which
enjoyn
the
singing
of
Psalms
in
our
praises
;
and
tho
his
Lp.
pretends
a
dispensation
for
saying
'em
,
I
have
shewn
him
the
invalidity
of
his
proofs
for
it
,
so
that
we
have
only
his
bare
word
for
it
.
3.
The
method
of
Responses
in
the
Parish-Churches
,
as
applied
by
them
to
all
Psalms
,
even
those
wherein
there
is
no
variety
of
matter
,
nor
different
persons
introduc'd
as
speaking
in
'em
,
is
unscriptural
,
and
generally
scarce
agreeable
to
common
reason
,
or
to
the
rule
of
decency
and
order
,
that
where
the
sense
is
continued
thro
several
verses
,
it
shou'd
be
interrupted
and
broken
,
by
being
tosst
between
the
Minister
and
People
,
just
as
in
the
Litany
,
the
Minister
and
People
make
up
the
Prayer
between
'em
.
So
that
this
is
another
of
the
Bp's
sort
of
human
Inventions
.
The
Bp.
adds
,
Our
Church
praises
God
with
5
&c.
and
yet
is
deserted
by
you
in
this
very
point
,
as
teaching
for
doctrines
the
Com-Commandments
of
men
.
Answ.
If
he
means
that
some
weak
people
may
alledge
such
reasons
for
their
deserting
the
Establisht
Church
,
because
they
think
these
unscriptural
practices
I
have
last
mention'd
,
such
superstitious
commands
of
men
as
our
Saviour
speaks
of
,
7
Mat.
7.
'T
is
indeed
possible
it
may
be
true
;
for
who
can
be
responsible
for
all
that
injudicious
people
say
?
But
I
know
none
of
the
Non-conf
.
Writers
that
have
condemn'd
'em
as
unlawful
,
or
applied
that
Text
to
prove
'em
so
.
But
I
must
tell
his
Lp
,
That
if
any
shou'd
pass
this
harsh
censure
on
'em
,
he
is
the
only
person
I
know
of
,
that
has
furnisht
'em
with
an
Argument
ad
Hominem
,
which
I
know
not
how
he
can
Answer
.
For
what
if
they
shou'd
reason
thus
,
That
way
of
Worship
is
displeasing
to
God
,
which
is
neither
expresly
contain'd
in
,
nor
warranted
by
the
Examples
of
H.
Men
in
Scripture
,
being
one
of
the
commandments
of
Men
condemn'd
by
our
Saviour
,
7
Mark
7.
but
the
way
of
Praising
God
with
Psalms
and
Hymns
without
singing
'em
and
of
using
Responses
in
all
Psalms
,
is
neither
expr●sly
contain'd
in
the
H.
Scriptures
,
nor
warranted
by
the
Examples
of
H.
Men
therein
,
and
yet
't
is
the
general
Practice
of
all
the
Parish-Churches
E
—
The
first
Proposition
is
entirely
his
own
;
The
second
I
have
prov'd
in
these
Remarks
,
and
shew'd
that
his
Instances
to
the
contrary
signifie
nothing
to
his
purpose
,
let
himself
therefore
look
to
the
Conclusion
.
And
as
he
has
so
palpably
misrepresented
matters
on
his
own
side
,
so
he
has
done
it
much
more
foully
on
the
Dissenters
.
Concerning
whose
practice
his
words
are
.
Whereas
you
who
only
Praise
him
in
a
piece
of
a
Psalm
of
a
few
verses
,
and
in
a
method
of
your
own
finding
out
,
persuade
your selves
that
you
keep
the
ordinances
of
God
pure
and
unmix'd
from
human
Inv●ntion
.
Answer
.
I
desire
his
Lp.
when
he
is
pleas'd
to
examine
these
matters
over
again
to
give
us
some
reason
why
he
so
confidently
tells
us
,
that
the
Dissenters
only
praise
God
in
a
piece
of
a
Psalm
.
Do's
he
not
know
that
publick
Thanksgivings
without
vocal
melody
,
are
a
Scriptural
way
of
praising
God
,
and
most
expresly
enjoyn'd
for
that
end
,
as
a
stated
part
of
the
Worship
of
Christian
Assemblys
,
1
Tim.
2.1
,
2.
and
mention'd
as
their
constant
Practice
,
1
Cor.
14
16
?
And
dos
he
not
know
that
such
solemn
Thanksgivings
are
a
stated
part
of
the
Worship
of
Dissenters
?
He
cannot
pretend
Ignorance
of
this
,
when
he
has
so
diligently
Read
the
Directory
,
out
of
which
I
have
quoted
him
,
the
heads
of
such
Thanksgivings
;
and
if
he
compare
'em
with
the
patterns
of
Apostolical
Thanksgivings
I
mention'd
before
,
he
'll
find
they
are
exactly
drawn
after
their
excellent
Copy
.
Nor
cou'd
he
be
Ignorant
that
the
Directory
enjoyns
such
Thanksgivings
to
be
constantly
joyn'd
with
the
Prayer
before
,
or
after
Sermon
,
(
as
the
New
Testament
also
directs
us
to
offer
'em
up
together
)
unless
he
read
it
with
so
partial
an
eye
,
as
to
overlook
its
excellencys
,
and
only
spy
its
defects
.
And
I
must
add
,
that
the
practice
of
Dissenters
in
this
part
of
publick
Worship
to
the
utmost
of
my
observation
,
is
very
conformable
to
this
Rule
of
the
Directory
.
So
that
his
Lp.
is
oblig'd
to
do
us
right
,
by
rectifying
this
palpable
mistake
concerning
this
part
of
our
Worship
,
and
wou'd
do
well
to
understand
our
Worship
better
before
he
undertake
to
represent
it
with
so
confident
pretences
to
impartiality
.
I
wou'd
here
only
subjoyn
,
That
such
solemn
Thanksgivings
as
these
,
are
undoubtedly
of
God's
appointment
.
For
if
he
pretend
,
that
they
are
not
offer'd
in
any
words
that
God
has
immediately
dictated
(
as
he
tells
us
,
their
Church
praises
him
in
his
own
words
)
.
I
answer
,
That
cannot
be
justly
imputed
to
us
as
a
fault
,
unless
God
had
been
pleas'd
to
dictate
such
Forms
of
Thanksgiving
to
us
;
which
if
he
can
shew
us
,
he
will
make
the
happiest
discovery
that
ever
man
yet
did
,
and
such
a
one
as
will
soon
end
all
our
Debates
about
this
matter
.
But
I
am
afraid
he
must
bring
a
new
Bible
for
that
purpose
;
for
I
can
find
no
such
in
that
we
have
.
And
indeed
if
God
had
provided
such
Forms
of
Thanksgiving
for
the
Christian
Church
,
What
need
were
there
of
any
human
Liturgy
for
this
ordinary
part
of
our
Worship
?
What
need
those
few
Collects
of
Thanksgiving
(
and
indeed
too
few
,
and
too
defective
)
which
occur
in
the
Common-Prayer-Book
?
Or
how
cou'd
any
on
this
supposition
excuse
their
Arrogance
in
adding
to
the
Forms
God
has
already
prescrib'd
,
or
annexing
those
that
are
of
human
Composure
to
those
that
are
of
divine
?
But
I
hope
he
'll
pretend
no
more
to
produce
any
such
.
For
as
to
the
Psalms
,
I
have
shew'd
him
before
that
they
were
never
intended
for
such
Forms
of
Thanksgiving
to
the
Christian
Church
;
whose
Praises
,
if
confin'd
to
the
matter
of
'em
,
wou'd
be
extremely
defective
,
and
unanswerable
to
the
Christian
Institution
,
which
so
far
transcends
the
Mosaical
Oeconomy
.
For
what
his
Lp.
saith
of
the
Dissenters
praising
God
only
in
a
piece
of
a
Psalm
of
a
few
verses
,
and
in
a
method
of
their
own
finding
out
,
I
shall
only
add
to
what
I
have
already
suggested
,
the
following
Remarks
.
1.
That
I
think
the
Dissenters
sing
as
much
,
and
usually
much
more
of
the
Psalms
of
David
every
Ld's-day
,
than
they
do
in
the
Parish-Churches
.
In
most
they
sing
'em
thrice
,
in
some
four
times
.
Nor
do
I
know
of
any
obligation
laid
upon
us
to
sing
a
whole
Psalm
every
time
,
especially
the
longer
ones
,
and
the
shorter
they
often
sing
whole
.
2.
That
tho
our
method
of
singing
'em
in
metre
require
something
of
human
skill
to
adapt
'em
for
that
use
,
yet
't
is
no
more
than
what
those
Scriptures
warrant
,
nay
plainly
oblige
us
to
,
that
require
our
singing
'em
joyntly
in
publick
Assemblys
,
and
to
do
it
in
a
way
most
conducive
to
Edific●tion
.
His
Lp.
indeed
tells
us
,
That
he
takes
it
for
granted
,
that
he
Apostles
and
primitive
Christians
prais'd
God
in
prose
,
and
that
metre
and
rhime
are
,
for
ought
appears
,
of
human
Invention
.
But
is
it
not
strange
that
his
Lp.
shou'd
confound
those
two
ways
of
Praising
God
,
which
the
New
Testament
so
clearly
distinguishes
?
That
they
prais'd
God
with
Thanksgivings
in
Prose
,
is
unquestionable
;
but
that
they
prais'd
God
in
prose
Psalms
,
is
,
as
I
have
shewn
him
,
highly
improbable
.
For
as
in
some
Psalms
there
is
plain
evidence
of
metre
,
so
we
have
great
reason
,
from
the
testimony
of
Josephus
to
judge
the
same
of
the
rest
.
And
therefore
his
conceit
that
the
Spirit
of
God
gave
no
gifts
for
composing
Psalms
in
verse
,
in
opposition
to
the
Heathens
,
who
wrote
their
Prophecys
and
Hymns
in
verse
,
is
a
meer
invention
of
his
own
:
For
as
there
is
so
clear
proof
that
some
of
the
Psalms
were
inspir'd
in
verse
,
and
so
great
probability
the
rest
were
,
so
many
judicious
Expositors
do
conclude
the
quite
contrary
,
from
1
Cor.
14.26
.
where
Psalmestry
seems
to
be
intended
as
one
of
those
extraordinary
gifts
;
And
't
is
far
more
probable
that
the
Spirit
of
God
by
enjoyning
the
singing
of
Psalms
,
Hymns
,
and
Spiritual
Songs
,
did
intend
to
rescue
so
noble
a
thing
as
Poetry
from
its
wretched
abuse
by
the
Heathen
Priests
,
that
it
might
be
consecrated
to
the
service
of
God
in
his
Temple
,
and
become
an
incentive
and
help
to
true
Devotion
.
So
that
our
way
of
using
Psalms
is
far
more
clearly
of
God's
Appointment
,
because
more
conformable
to
his
particular
direction
for
singing
'em
,
and
to
his
general
Rules
of
doing
it
to
Edification
,
than
theirs
wherein
they
differ
from
us
,
as
when
they
are
among
them
only
said
not
sung
,
or
sung
in
prose
,
not
in
metre
,
and
that
only
by
the
lesser
part
of
the
Congregation
.
So
what
upon
the
whole
,
I
cannot
see
the
least
reason
why
the
Dissenters
shou'd
in
this
point
be
afraid
of
the
Judgment
of
God
,
to
the
Rules
of
whose
Gospel
this
part
of
their
devotions
is
so
exactly
conform'd
;
or
why
they
shou'd
be
asham'd
to
appeal
herein
to
the
judgment
of
all
unprejudic'd
men
.
Nay
,
I
hope
they
may
venture
to
appeal
to
his
Ep's
own
judgment
,
when
he
is
at
leisure
to
review
this
matter
,
and
correct
his
own
unhappy
mistakes
about
it
.
I
shall
therefore
conclude
this
Chapter
with
a
few
Remarks
on
some
passages
that
occur
in
his
2d
and
3d
Section
;
As
,
1.
I
see
no
reason
why
his
Lp.
shou'd
think
the
force
,
vigour
,
and
loftiness
of
the
Psalms
any
more
lost
in
a
metre
than
in
prose-translation
p.
19th
.
'T
is
true
indeed
,
the
metre-translation
of
Hopkins
and
Sternhold
is
but
ill
done
,
so
is
that
prose-translation
which
the
Common
Prayer
Book
still
uses
.
And
it
seems
an
unreasonable
humour
to
retain
both
,
when
there
is
both
a
prose
and
metre-translation
far
more
unexceptionable
.
The
metre-version
commonly
call'd
the
Scots
,
is
far
better
than
that
us'd
in
the
Parish-Churches
.
Barton's
exceeds
that
,
and
Mr.
Patrick's
(
if
he
had
not
taken
too
great
a
liberty
of
paraphrasing
)
excels
both
;
and
I
doubt
not
,
if
a
judicious
person
wou'd
undertake
the
work
,
't
were
easily
possible
to
have
a
metre-version
that
wou'd
exceed
the
prose
in
all
these
advantages
;
And
such
a
one
wou'd
be
of
extraordinary
use
to
raise
the
devotion
of
the
people
in
this
part
of
divine
Worship
.
2.
The
Bp.
tells
us
,
p.
21.
that
we
have
a
command
to
translate
the
Psalms
which
supposes
into
prose
(
because
the
Original
is
so
)
but
none
to
turn
'em
into
metre
,
&c.
Now
if
,
on
the
contrary
,
the
Original
was
compos'd
in
metre
(
as
I
have
shew'd
to
be
most
probable
)
then
,
by
his
own
Argument
,
the
command
to
translate
'em
,
supposes
it
must
be
done
into
metre
,
because
the
Original
is
so
.
And
therefore
the
Bp.
has
in
that
and
the
following
page
,
not
only
groundlesly
suppos'd
the
true
sense
of
David's
Psalms
,
when
turn'd
into
metre
,
to
be
none
of
God's
word
,
but
has
on
that
account
unreasonably
excluded
'em
from
being
any
substantial
part
of
God's
Worship
,
and
speaks
slightly
of
'em
,
as
if
they
were
intended
for
little
better
than
a
pleasing
diversion
and
amusement
.
Now
if
he
really
believe
what
he
saith
,
I
think
he
shou'd
in
all
reason
warn
the
People
against
their
present
Practice
.
For
't
is
certain
they
do
by
singing
'em
in
time
of
publick
Worship
,
intend
'em
as
a
substantial
part
of
it
,
and
will
be
surpriz'd
to
find
this
use
of
'em
censur'd
as
an
human
Invention
;
whereas
if
on
the
contrary
the
singing
'em
in
Metre
be
most
conformable
to
scriptural
Precept
and
Pattern
,
and
bare
saying
'em
dissonant
from
both
,
the
Bp.
can
never
excuse
himself
on
his
Principles
from
thus
preferring
one
of
his
human
Inventions
to
a
Divine
Institution
.
As
to
the
imperfect
way
of
singing
the
Psalms
by
reading
every
line
,
't
is
indeed
a
defect
,
but
such
as
we
must
be
forc'd
to
condescend
to
,
unless
we
cou'd
prevail
with
all
our
People
to
get
Psalm
Books
and
learn
to
Read
,
or
to
commit
'em
to
memory
.
3.
I
wonder
why
his
Lp.
shou'd
charge
the
Dissenters
with
asserting
Responses
,
in
publick
Worship
to
be
unlawful
,
p
23.
If
he
alledg
the
idle
talk
of
some
weak
people
to
that
purpose
,
is
it
Ingenuous
in
him
to
mention
that
as
the
general
Opinion
of
Dissenters
?
What
if
we
shou'd
in
Retaliation
pick
up
all
the
weak
and
foolish
censures
of
those
of
his
Communion
and
charge
'em
on
the
Conformists
in
general
?
wou'd
he
take
this
well
?
If
not
,
why
dos
he
forget
our
Saviours
Rule
,
not
to
do
others
what
he
wou'd
not
they
shou'd
do
to
him
,
6
Luke
31.
But
as
it
is
sufficient
to
justifie
our
disuse
of
Responses
that
we
have
neither
Precept
nor
Example
for
their
being
us'd
in
a
Christian
Church
,
so
he
has
the
least
reason
to
blame
any
weak
Dissenters
for
censuring
'em
as
unlawful
,
since
he
has
put
the
most
dangerous
Argument
to
Prove
'em
so
into
their
mouths
,
and
if
I
did
not
know
his
Principle
to
be
erroneous
,
I
shou'd
joyn
with
'em
in
that
censure
.
As
to
Church-Musick
,
I
shall
only
add
,
That
what
is
commonly
us'd
in
the
Cathedrals
,
seems
at
least
to
be
very
suspicious
,
and
hardly
consistent
with
the
Rules
of
the
Ap.
1
Cor.
14
11
,
15
,
26.
which
I
mention'd
before
;
and
this
sort
of
Musick
has
indeed
been
severely
censur'd
by
many
Protestant
Divines
at
home
and
abroad
,
nay
by
many
Papists
themselves
,
who
confess
it
to
be
unknown
in
the
Church
in
its
purest
Ages
,
and
but
a
late
invention
,
which
those
that
trace
it
the
farthest
,
referr
no
higher
than
Pope
Vitalian's
time
about
the
year
690
,
but
others
make
it
of
a
much
later
date
;
Aventinus
,
and
Anoimus
in
their
Histories
mention
Organs
as
a
Rarity
never
seen
in
France
or
Germany
before
the
7th
.
Century
;
Nor
were
they
in
general
use
in
Aquiuas
[
*
](A77206-e20910-b)
*
Aq.
Sec.
2dae
Q.
91.
Art.
2.
ad.
4.
his
time
,
as
Cajetan
observes
upon
his
so
freely
declaring
his
judgment
against
'em
.
Even
Erasmus
himself
(
who
,
tho
he
favour'd
the
Reformation
,
yet
was
cautious
and
slow
enough
in
his
advances
towards
it
)
cou'd
not
forbear
to
complain
of
this
in
the
Romish
Church
as
an
abuse
,
which
he
thought
needed
to
be
reform'd
,
as
both
unsutable
to
the
gravity
and
solemnity
of
Christian
Worship
,
and
needlesly
expensive
,
by
introducing
a
crew
of
chargeable
creatures
into
the
Church
,
to
no
good
purpose
,
or
rather
to
an
ill
one
.
His
words
on
1
Cor.
14.
are
these
,
Operosam
quandam
&
theatricam
Musicam
in
sacras
aedes
induximus
,
tumultuosum
diversarum
vocum
garritum
,
qualem
non
opinor
in
Graecorum
aut
Romanorum
Theatris
unquam
auditum
fuisse
.
In
hunc
usum
magnis
salariis
aluntur
puerorum
greges
,
quorum
aetas
in
perdiscendis
hujusmodi
gannitibus
consumitur
.
Tantis
sumptibus
oneratur
Ecclesia
ob
rem
pestiferam
,
&c.
We
have
brought
a
cumbersome
&
theatrical
Musick
into
our
Churches
,
a
confus'd
noise
of
many
voices
,
such
as
I
think
was
never
heard
in
the
Greek
or
Roman
Theaters
.
For
which
purpose
whole
Troops
of
Boys
are
maintain'd
at
great
charge
,
whose
time
is
wasted
in
learning
this
Gabbling
.
Such
expence
is
the
Church
burden'd
with
for
a
thing
that
is
but
mischievous
,
&c.
I
wou'd
therefore
advise
his
Lp.
to
be
more
cautious
of
censuring
their
Opinion
,
(
who
make
such
Musick
in
the
Worship
of
God
unlawful
)
as
against
nature
and
Scripture
,
and
on
that
account
a
dangerous
superstition
and
encroachment
on
Christian
liberty
.
For
as
to
the
Scripture
,
it
has
certainly
no
foundation
there
in
any
precept
or
example
that
concerns
us
Christians
;
and
sure
he
dos
not
imagin
that
the
light
of
Nature
dictates
such
Musick
in
the
Worship
of
God
,
for
then
he
must
make
it
more
necessary
than
he
himself
pretends
to
do
.
And
it
looks
more
like
superstition
,
according
to
his
own
notion
of
it
,
to
introduce
such
Musick
into
the
Church
without
any
scriptural
ground
;
And
he
may
be
sure
,
the
Dissenters
are
not
the
more
fond
of
it
for
being
one
of
Pope
Vitalian's
inventions
,
and
retain'd
among
us
in
conformity
to
the
practice
of
the
Romish
Church
.
I
confess
if
any
use
of
Organs
be
allowable
,
't
is
that
in
the
Parish-Church
of
directing
the
people
into
the
Tune
of
the
Psalms
they
sing
,
and
't
is
on
that
account
chiefly
that
the
Reverend
Mr.
Baxter
thinks
'em
lawful
and
allowable
.
But
as
this
very
use
of
'em
is
certainly
destitute
of
any
scriptural
precept
or
pattern
obligatory
to
us
Christians
;
so
however
others
may
entertain
a
more
charitable
opinion
of
'em
,
yet
the
Bp
,
if
he
will
be
consistent
with
himself
,
must
condemn
'em
as
a
human
Invention
,
and
(
to
use
his
Countreymen's
phrase
)
must
turn
the
Whistles
out
of
the
Kirk
.
Remarks
on
the
Second
Chapter
concerning
Prayer
.
AND
here
according
to
his
Lp's
method
we
must
consider
,
1.
The
Directions
of
the
H.
Scriptures
in
reference
to
this
part
Religious
Worship
,
Of
which
it
will
be
necessary
to
give
a
fuller
and
more
exact
account
than
his
Lp.
has
done
,
and
to
shew
how
far
I
agree
with
,
or
dissent
from
that
he
has
given
.
And
here
I
shall
trace
his
steps
,
and
consider
what
occurs
to
this
purpose
in
the
Old
Testament
and
the
New
.
First
,
for
the
Old
Testament
.
I.
I
grant
him
that
in
some
particular
cases
God
did
recommend
to
the
Jews
a
Form
of
Words
in
their
Addresses
to
him
.
Such
a
Form
that
Confession
he
mentions
seems
to
be
,
which
the
people
were
to
make
when
they
entred
into
the
Land
of
Canaan
,
upon
their
offering
the
first-fruits
,
26
Deut.
3.5
.
Such
a
Form
also
,
was
the
Prayer
mention'd
in
the
same
Chapter
,
v.
13
,
14
,
15.
which
was
to
be
presented
by
him
that
gave
the
third
years
tyths
.
And
by
the
way
it
may
be
observ'd
,
that
neither
of
these
Forms
related
to
the
publick
Worship
celebrated
on
their
weekly
Sabbath
.
Such
a
Form
of
Blessing
I
doubt
not
that
mention'd
,
6
Numb.
23.
was
.
And
't
is
highly
probable
that
Form
of
words
was
repeated
in
the
several
Removes
of
the
Ark
,
10
Numb.
35.
But
then
I
must
add
,
that
for
the
other
passages
he
alledges
as
Instances
of
Forms
,
They
are
either
only
directions
as
to
the
matter
of
Prayer
,
or
no
Instances
of
Forms
at
all
,
but
rather
of
free
,
or
(
as
he
calls
'em
)
extempore-prayers
.
Thus
't
is
not
reasonable
to
understand
the
words
of
Joel
,
1
ch.
14.
2
ch.
17.
of
any
more
than
the
Prophet's
suggesting
to
'em
sutable
matter
of
Complaint
and
Supplication
;
For
sure
he
cannot
imagine
that
the
Prophet
intended
they
shou'd
repeat
only
those
few
words
when
they
were
to
sanctify
a
Fast
,
and
call
a
solemn
Assembly
.
If
indeed
the
Prophet
had
made
mention
of
a
Liturgy
they
had
already
,
and
had
charg'd
'em
to
add
these
words
as
a
new
Form
to
it
,
These
instances
had
been
something
to
the
purpose
;
but
since
there
's
not
the
least
intimation
of
any
such
thing
,
we
can
no
more
conclude
these
words
to
be
intended
for
a
stated
Form
,
than
those
words
form'd
into
Petitions
which
Ministers
often
in
their
Sermons
suggest
to
the
people
when
they
instruct
'em
in
the
duty
of
Prayer
;
And
I
might
on
the
same
grounds
say
,
That
all
the
patterns
of
Prayer
in
the
Directory
are
prescrib'd
Forms
.
The
same
may
be
said
as
to
the
passage
quoted
from
14
Hos.
2.
On
which
place
Dr.
Comber
(
from
whom
our
Author
seems
to
have
transcrib'd
the
greatest
part
of
this
Section
)
very
boldly
tells
us
,
God
promis'd
to
heal
their
backslidings
on
their
using
that
Form
.
It
is
enough
to
make
us
more
suspicious
of
Forms
when
men
turn
'em
into
Charms
by
attributing
so
great
Effects
to
the
use
of
'em
.
But
't
is
strange
that
his
Lp.
shou'd
imagine
those
words
mention'd
in
that
large
Prayer
of
Solomon
,
1
Kings
8.47
.
(
We
have
sinned
,
we
have
done
perversly
,
we
have
committed
wickedness
)
to
be
a
Form
of
Confession
prescrib'd
to
the
Jews
,
meerly
because
the
same
words
are
repeated
,
in
a
very
large
Psalm
mixt
of
Confession
and
Thanksgiving
,
viz.
106
Ps.
6.
and
in
another
different
Confession
of
Daniel's
9
ch.
5
?
When
not
only
,
are
these
very
words
repeated
in
both
those
places
with
different
additions
to
'em
,
but
those
2
larger
Confessions
are
in
quite
different
words
.
And
the
making
use
of
these
words
of
Solomon
in
each
of
'em
,
is
so
far
from
proving
a
prescrib'd
Form
,
that
by
the
same
Argument
he
may
call
all
extempore-prayers
Forms
,
because
there
are
several
Confessions
and
Petitions
in
'em
put
up
in
scriptural
Expressions
.
And
yet
his
Lp.
lays
so
great
stress
on
this
Instance
,
as
to
tell
us
with
admirable
confidence
,
That
it
appears
from
hence
that
they
were
not
left
arbitrarily
to
choyce
and
discretion
,
tho
other
words
might
be
joyn'd
with
'em
when
there
was
occasion
to
enlarge
or
vary
the
Form
.
Answ.
What
did
not
the
Pen-man
of
the
106
Ps.
think
himself
left
to
his
choice
,
when
he
enlarges
Solomon's
Confession
that
makes
up
but
one
verse
into
a
Psalm
that
consists
of
48
verse
?
And
did
not
Daniel
think
himself
left
to
his
own
choice
,
when
tho
this
large
Confession
in
the
106
Ps.
was
prepar'd
to
his
hands
,
yet
he
uses
another
of
his
own
quite
different
from
this
,
because
more
sutable
to
the
sense
he
had
of
the
present
condition
of
the
Jewish
Church
?
So
that
these
2
Confessions
,
instead
of
being
instances
of
Prayer
by
a
prescrib'd
Form
,
are
plain
instances
of
occasional
and
free
,
(
or
,
as
he
calls
it
,
Extempore
)
-
Prayer
.
The
same
may
be
applied
to
those
words
,
106
Ps.
47.
quoted
from
1
Chron.
16.35
.
For
sure
the
use
of
a
few
words
recorded
in
one
Psalm
,
in
the
composure
of
another
,
when
all
the
rest
of
the
Psalm
in
each
is
quite
different
,
is
but
a
very
lame
proof
of
a
prescrib'd
Form
,
and
furnishes
us
rather
with
a
stronger
Argument
to
the
contrary
.
So
that
the
Bp.
had
better
have
confin'd
himself
to
Dr.
Comber's
proofs
,
than
add
so
impertinent
ones
as
these
,
which
make
rather
against
him
;
And
I
wonder
he
omitted
that
very
convincing
one
for
the
Antiquity
of
Liturgys
,
which
the
foresaid
Dr.
draws
from
the
4
Gen.
26.
Then
men
began
to
call
upon
the
name
of
the
Lord
.
All
then
that
can
be
inferr'd
from
what
is
granted
him
,
is
,
That
God
did
in
some
few
cases
prescribe
to
the
Jews
a
Form
of
words
,
and
when
he
did
so
,
they
were
oblig'd
to
use
it
.
So
that
this
mode
of
Praying
by
a
sett
Form
of
words
,
is
not
in
general
unlawful
.
And
if
this
Concession
will
do
his
Lp.
any
service
,
he
is
welcome
to
it
.
II.
I
see
not
the
least
Evidence
in
the
Old
Testament
of
a
stinted
Liturgy
prescrib'd
by
God
to
the
Jewish
Church
,
even
as
to
their
ordinary
publick
Prayers
.
And
if
such
a
Liturgy
be
that
which
the
Bp.
intends
to
assert
when
he
tells
us
,
p.
25.
That
the
Scriptures
direct
us
to
offer
up
our
Prayers
in
a
sett
and
prepared
Form
of
words
,
I
must
desire
his
Lp.
to
bring
us
better
proof
of
it
,
than
what
he
has
alledg'd
from
p.
25.
to
p.
29.
and
I
have
here
examin'd
.
To
which
he
adds
what
I
wou'd
now
farther
consider
,
That
the
whole
Book
of
Psalms
is
a
collection
of
Prayers
of
all
sorts
.
And
there
are
few
of
'em
,
but
what
are
most
excellent
Forms
of
Prayer
,
express'd
in
such
pathetick
,
significant
and
moving
words
,
that
we
have
great
reason
to
thank
God
for
furnishing
us
with
'em
,
and
which
we
can
never
hope
to
equal
by
any
of
our
own
invention
,
such
as
are
the
4
,
5
,
&c.
On
this
Account
they
were
us'd
by
the
Jews
as
the
constant
service
and
Liturgy
perform'd
in
their
Temple
,
as
we
may
gather
from
what
I
formerly
quoted
.
Answ.
Why
he
shou'd
call
the
whole
Book
of
Psalms
a
collection
of
Prayers
of
all
sorts
,
when
the
far
greatest
part
of
'em
are
undoubtedly
Prayses
,
as
distinguisht
from
Prayers
,
I
know
not
.
That
some
Psalms
consist
much
of
Petitions
,
and
consequently
may
be
call'd
Prayers
,
I
doubt
not
.
But
then
he
shou'd
have
consider'd
that
these
Prayers
are
compos'd
in
the
strain
of
Songs
,
and
most
probably
in
metre
,
and
were
design'd
to
be
sung
,
as
appears
concerning
those
he
mentions
,
viz.
the
4th
,
5th
,
6th
,
7th
'
9th
,
10th
,
12th
;
all
of
which
(
except
the
10th
that
has
no
Title
)
are
directed
to
the
chief
Musitian
,
or
expresly
asserted
to
be
sung
.
Now
't
is
certain
such
Psalms
of
Prayer
as
are
intended
to
be
publickly
sung
,
must
be
sett
forms
;
But
there
is
no
necessity
that
other
ordinary
Prayers
shou'd
be
such
sett
forms
that
were
never
compos'd
in
that
manner
,
nor
design'd
for
that
use
.
And
therefore
't
is
strange
that
he
shou'd
think
the
quoting
the
2
Chron.
29.
v.
30.
a
suffi●●ent
or
of
,
that
these
Psalm-prayers
were
us'd
by
the
Jews
as
a
constant
Service
and
Liturgy
perform'd
in
their
Temple
,
if
by
Liturgy
he
means
such
prose-prayers
as
our
Liturgy
consists
of
,
and
about
which
we
are
now
only
concern'd
to
enquire
.
For
that
Text
speaks
not
one
word
of
Prayers
at
all
,
but
only
of
Prayses
,
and
if
it
had
mention'd
or
included
Prayers
,
it
cou'd
refer
to
no
other
Prayers
but
such
as
were
sung
,
which
we
all
agree
must
be
sett
forms
.
And
these
Psalm
prayers
the
Bp.
knows
the
D
ssenters
he
opposes
never
scrupl'd
.
For
they
are
useful
to
be
sung
for
Instruction
by
those
,
who
cannot
offer
'em
up
as
properly
a
prayer
,
because
their
condition
and
circumstances
are
no
way
like
the
Psalmist's
,
when
he
compos'd
'em
.
But
the
Question
is
concerning
prayers
in
the
proper
sense
,
such
as
are
not
songs
,
but
compos'd
in
prose
,
and
in
the
same
style
as
our
other
ordinary
requests
are
;
for
such
are
the
prayers
of
the
English
Liturgy
,
and
't
is
for
such
a
Liturgy
the
Bp.
is
oblig'd
to
produce
us
some
precept
or
pattern
in
the
H.
Scriptures
And
these
Instances
of
psalm-prayers
signify
nothing
to
this
purpose
.
Nor
indeed
do
we
among
all
the
instances
of
publick
prayers
recorded
after
the
time
of
the
Psalms
being
penn'd
find
one
of
these
psalm-prayers
us'd
;
But
on
the
contrary
,
those
that
do
occur
are
plainly
free
and
conceived
prayers
,
such
as
the
present
occasions
of
presenting
'em
did
draw
from
the
devout
minds
of
the
pious
supplicants
.
Of
which
I
shall
give
some
instances
under
the
next
head
.
I
shall
only
add
,
That
if
the
Bishop
think
these
psalm
prayers
of
H.
David
better
for
our
use
than
any
of
human
composu
e
,
why
dos
he
not
lay
aside
all
the
Collects
of
the
Common
prayer-book
that
are
certainly
of
human
Invention
,
and
confine
himself
to
the
Psalter
as
his
only
Liturgy
for
prayer
as
well
as
praise
?
What
can
excuse
his
using
worse
,
when
he
has
better
?
Or
rather
why
shou'd
he
imagin
'em
intended
for
forms
of
prose-prayer
to
us
at
all
,
any
farther
than
David's
devout
expressions
may
be
us'd
so
far
as
they
suit
our
case
,
when
the
New
Testament
so
largely
instructs
us
to
offer
our
prayers
in
so
different
a
manner
from
that
practis'd
in
the
Old
,
particularly
with
a
more
express
reference
to
J.
C
rist
as
our
great
Mediator
of
Intercession
,
nay
when
the
Gospel
more
clearly
furnishes
us
with
sutable
matter
of
Prayer
,
by
that
●uller
Revelation
it
brings
of
the
divine
Will
to
us
.
III.
God
was
so
far
from
confining
the
Jews
to
any
stinted
Liturgy
,
that
most
of
the
prayers
,
both
private
and
publick
recorded
in
the
Old
Testament
,
are
conceiv'd
or
free
prayers
,
without
any
sett
or
prescrib'd
Forms
.
Such
were
most
of
the
private
Prayers
mention'd
in
the
sacred
History
.
What
prescrib'd
form
had
Abraham's
Servant
,
when
he
so
heartily
prays
,
(
24
Gen.
12
,
13
)
for
success
in
the
errand
on
which
his
Master
had
sent
him
,
to
fetch
a
Wife
for
his
Son
Isaac
,
unless
it
had
been
compos'd
for
him
by
a
spirit
of
prophecy
?
Abraham's
prayer
,
20
Gen.
17.
was
doubtless
occasional
and
extempore
.
So
was
Jacob's
for
deliverance
from
his
Brother
●sau
,
32
Gen.
9
So
are
many
of
Moses
on
particular
occasions
of
God's
displeasure
against
the
people
,
32
Exod.
11
,
12.
&c.
31
,
32
,
&c.
No
doubt
Hannah's
Prayer
for
Children
was
of
this
sort
,
and
that
too
after
she
had
obtain'd
what
she
desir'd
,
1
Sam.
1.10
.
2
Sam.
1
,
&c.
Such
was
Hezekiah's
when
visited
with
sickness
,
38
Is
.
3.
And
such
was
Nehemiah's
,
mention'd
1
ch.
4
,
5
,
6
,
&c.
It
were
endless
to
produce
all
the
particular
instances
of
this
kind
;
And
't
is
plain
these
holy
men
wou'd
have
been
at
a
sad
loss
how
to
address
themselves
to
God
on
such
occasions
,
if
they
cou'd
not
have
pray'd
without
a
Book
,
or
had
been
ty'd
to
sett
forms
.
But
they
needed
no
Prompter
,
when
their
necessities
suggested
arguments
and
expressions
,
and
out
of
the
abundance
of
the
heart
their
mouths
spake
.
For
Publick
Prayers
there
are
no
less
clear
Instances
of
such
as
were
conceived
or
free
,
even
after
the
Psalms
of
David
were
penn'd
,
which
the
Bp.
imagines
to
have
been
the
Jewish
Liturgy
.
Such
was
that
Excellent
Prayer
of
Solomon's
upon
the
Dedication
of
the
Temple
,
1
Kings
8.22
.
Such
was
that
of
Asa
when
that
vast
Ethiopian
Host
came
against
him
,
2
Chron.
14.11
.
such
was
that
of
Jehosaphat
on
a
like
occasion
,
2
Chron.
20.5
.
&c.
That
of
Hezekiah
in
reference
to
Rabshekah's
blasphemous
Threats
was
an
Instance
of
either
private
or
publick
free
Prayer
,
36
Is.
15
,
16.
Of
the
same
kind
was
Ezra's
,
9
Ezra
.
5
,
6
,
7.
The
Confession
in
Nehemiah
9
ch.
5
,
6
,
7.
&c.
is
not
taken
from
any
precedent
Form
,
but
wholly
new
.
And
yet
't
is
evident
that
in
most
of
these
cases
those
Holy
Men
might
have
made
up
Forms
of
Prayer
for
those
occasions
out
of
H.
Davids
'
words
in
some
of
the
Psalm
prayers
,
but
they
chose
rather
to
offer
up
such
Prayers
as
the
serious
sense
of
their
present
case
did
suggest
to
'em
,
and
that
made
'em
ready
suppliants
to
God
for
Relief
,
without
the
need
of
seeking
out
a
prescrib'd
Form
for
their
purpose
.
Now
as
the
Bp.
may
safely
infer
from
God's
having
recommended
a
Form
of
words
in
Prayer
in
reference
to
some
cases
,
that
prayer
by
a
set
Form
is
not
in
it self
unlawful
,
so
I
may
much
more
infer
from
these
more
numerous
Instances
of
free
prayers
,
That
our
prayers
according
to
the
Examples
of
these
H.
Men
,
shou'd
be
accommodated
to
our
several
particular
occasions
and
necessities
,
and
therefore
't
is
so
far
from
being
unlawfull
,
to
use
conceived
or
free
prayers
without
any
prescribed
Form
,
that
to
tye
up
our selves
to
such
sett
and
prescribed
Forms
will
not
ordinarily
answer
the
frequent
Calls
which
we
have
in
the
Providence
of
God
to
this
holy
Duty
,
by
such
various
Emergency's
as
no
sett
Forms
can
Exactly
suit
.
Nay
whereas
the
Bp.
can
infer
no
more
from
his
Instances
then
that
when
God
prescribes
us
a
Form
we
shou'd
use
it
,
and
he
approves
our
doing
so
,
we
may
from
these
Examples
last
produc'd
with
equal
reason
infer
,
that
we
may
use
free
prayer
in
those
occasions
,
in
which
God
has
not
prescribed
us
any
such
Forms
;
and
that
he
do's
approve
this
way
of
addressing
our selves
to
him
,
with
such
Prayers
as
the
feeling
of
our
own
necessities
and
consideration
of
our
particular
case
dos
prompt
us
to
offer
.
I
shall
only
add
,
That
if
there
be
no
Evidence
of
such
a
stinted
Liturgy
in
the
Jewish
we
can
much
less
expect
any
proof
of
one
in
the
Christian
Church
,
because
such
a
Liturgy
if
necessary
at
all
,
was
much
more
so
under
the
Old
Testament
,
when
there
was
not
such
an
abundant
Effusion
of
the
H.
Spirit
in
his
Graces
and
Gifts
as
now
under
the
New
.
Nay
if
the
Jewish
Church
had
no
stinted
Liturgy
prescribed
by
God
,
much
less
had
any
uninspired
men
any
power
given
'em
to
prescribe
one
,
and
confine
all
publick
Administrations
to
Forms
of
their
own
Composure
.
But
this
will
lead
me
to
consider
the
Directions
.
Secondly
,
Of
the
New
Testament
.
And
here
I
shall
first
consider
those
2
things
the
Bp.
insists
on
,
and
then
shall
propose
some
farther
account
of
the
directions
that
occur
in
reference
to
the
mode
of
Praying
in
this
part
of
the
H.
Scriptures
.
I.
I
shall
consider
those
2
things
the
Bp.
insists
on
in
favour
of
Praying
by
prescrib'd
Forms
,
1.
I
think
it
(
says
he
)
certain
that
our
Saviour
and
his
Apostles
prayed
by
a
Form
,
for
they
joyn'd
in
the
Worship
of
the
Temple
and
Synagogues
,
which
consisted
in
Psalms
,
as
I
have
already
shew'd
,
and
in
some
certain
Forms
of
Prayers
added
to
'em
,
and
constantly
us'd
in
their
daily
service
,
as
we
learn
from
those
that
give
an
Account
of
the
Jewish
Worship
at
that
time
.
Now
our
Saviour
and
his
Apostles
being
frequently
pr●sent
at
their
service
both
in
the
Temple
and
Synagogues
,
't
is
manifest
they
approv'd
their
manner
of
addressing
themselves
to
God
by
sett
Forms
,
p.
30.
31.
Answ.
That
our
Saviour
and
his
Apostles
pray'd
by
a
Form
when
they
us'd
the
psalm
prayers
,
there
is
no
doubt
,
and
so
do
all
those
that
sing
'em
.
That
there
was
a
stinted
Liturgy
besides
,
or
a
collection
of
Forms
of
prose-prayer
to
which
the
publick
Administrations
were
confin'd
to
the
exclusion
of
occasional
free
Prayer
,
the
Bp.
has
no
where
prov'd
;
and
the
contrary
is
far
more
probable
from
many
instances
of
such
free-prayer
in
the
Old
Testament
,
which
I
have
before
alledg'd
.
Nay
,
shou'd
we
,
to
oblige
his
Lp
,
grant
him
,
that
some
forms
of
prose-prayer
were
ordinarily
us'd
in
the
Jewish
Worship
(
tho
we
must
do
it
on
the
uncertain
credit
of
Rabbinical
Writers
,
whose
testimony
is
of
little
value
,
and
not
on
the
testimony
of
the
H.
Scripture
)
yet
I
see
not
how
the
Bp.
can
make
any
more
of
this
,
than
that
our
Saviour
thought
it
not
unlawful
to
joyn
in
such
publick
forms
of
prose-prayer
,
but
it
will
by
no
means
follow
,
that
he
preferr'd
such
publick
forms
before
free-prayers
,
and
design'd
by
his
practice
to
recommend
the
former
to
the
Christian
Church
to
the
exclusion
of
the
latter
.
(
For
as
I
shall
shew
him
anon
,
there
are
strong
presumptions
to
the
contrary
)
And
yet
unless
his
Lp.
cou'd
draw
this
Inference
from
our
Saviour's
and
the
Apostles
practice
,
I
see
little
service
it
can
do
him
.
Nay
I
fear
,
if
the
Argument
from
our
Saviour's
and
his
Apostles
practice
herein
be
urg'd
so
far
,
it
will
prove
much
more
than
those
intend
who
use
it
.
For
it
will
prove
that
we
ought
in
imitation
of
their
example
,
to
retain
and
adhere
to
that
Liturgy
which
these
Gentlemen
pretend
the
Jews
had
,
(
and
which
they
tell
us
they
can
yet
produce
the
particular
parts
of
)
,
to
whose
forms
of
Prayer
Dr.
Comber
tells
us
,
that
our
Saviour
added
his
,
and
was
herein
so
afraid
of
Innovation
as
to
take
every
sentence
out
of
the
jewish
Forms
then
in
use
[
*
](A77206-e24130-b)
*
Orig.
of
Lis.
p.
6.
;
If
so
,
why
is
not
this
jewish
Liturgy
still
us'd
by
us
?
If
we
must
have
a
stinted
Liturgy
,
such
a
one
were
most
unexceptionable
,
as
we
are
sure
our
Saviour
approv'd
by
joyning
in
?
Why
then
shou'd
ordinary
Pastors
presume
to
frame
Liturgys
of
their
own
,
and
use
that
liberty
in
composing
'em
,
which
our
Saviour
was
too
m●dest
to
allow
himself
?
And
why
shou'd
they
impose
so
many
forms
on
others
,
when
our
great
Master
impos'd
but
one
,
and
such
a
one
as
he
borrow'd
the
very
sentences
of
from
the
Forms
then
publickly
us'd
.
So
that
these
Gentlemen
shou'd
,
if
they
will
be
consistent
with
themselves
,
plead
for
laying
aside
our
Liturgy
,
and
using
that
old
one
which
Dr.
Lightfoot
has
so
happily
retriev'd
for
us
out
of
the
Jewish
Rabbins
.
I
wou'd
therefore
advise
'em
to
use
this
Argument
from
the
practice
of
the
Jewish
Church
in
our
Saviour's
time
(
about
which
we
are
at
the
best
but
very
uncertain
)
with
great
tenderness
and
caution
,
least
they
overdo
with
it
,
and
least
the
jewish
Liturgy
instead
of
under
propping
the
Common-Prayer-Book
,
undermine
and
throw
it
down
.
2.
He
tells
us
,
p.
31.
That
our
Saviour
has
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
as
John
did
his
Disciples
.
For
we
find
his
way
of
teaching
'em
was
not
by
directing
'em
to
wait
for
the
impulses
of
the
Spirit
and
immediate
Inspiration
from
God
,
of
what
they
were
to
offer
up
to
him
;
We
do
not
find
him
saying
,
When
ye
pray
speak
what
shall
then
come
into
your
minds
,
or
what
shall
be
given
you
in
that
hour
,
without
taking
thought
about
what
they
shou'd
say
,
&c.
But
here
is
an
express
command
of
Christ
to
his
Disciples
to
use
these
words
when
they
pray
.
Answ.
His
Lp.
has
a
very
happy
faculty
of
arguing
matters
of
Dispute
before
he
state
'em
,
For
indeed
the
stating
'em
might
chance
to
spoyl
all
the
force
of
his
Arguments
;
and
therefore
he
generally
thinks
it
more
adviseable
to
let
that
alone
.
He
tells
us
,
Our
Saviour
has
put
this
matter
out
of
all
Dispute
with
impartial
Men
by
prescribing
a
Form
to
his
Disciples
.
What
matter
of
Dispute
dos
his
Lp.
mean
?
Is
it
whether
a
form
of
Prayer
be
lawfull
?
Or
is
it
,
whether
our
Saviour
has
prescrib'd
a
stinted
Liturgy
to
the
Christian
Church
in
their
publick
Administrations
,
or
whether
he
has
commission'd
Ordinary
Pastors
to
prescribe
and
impose
such
a
Liturgy
,
and
confine
others
to
the
use
of
it
?
Or
whether
he
in
general
enjoyns
us
to
pray
only
by
a
Form
,
or
not
ordinarily
without
one
?
If
he
mean
the
first
,
(
whether
a
Form
of
Prayer
be
lawfull
?
)
That
's
no
matter
of
Dispute
at
all
,
between
the
Dissenters
and
the
Establisht
Church
,
for
as
I
shall
shew
him
anon
,
there
is
never
a
Meeting
in
which
they
do
not
use
one
,
and
there
are
many
in
which
this
particular
form
of
prayer
is
constantly
us'd
.
So
that
if
this
be
all
he
wou'd
prove
he
may
spare
his
labour
,
tho
perhaps
his
Arguments
for
this
are
not
altogether
so
convincing
and
solid
as
he
imagines
.
If
the
Question
be
,
(
whether
our
Saviour
has
prescrib'd
a
stinted
Liturgy
to
the
Christian
Church
?
)
as
one
wou'd
think
it
shou'd
,
What
signifies
his
prescribing
this
single
form
,
to
the
proof
of
it
,
unless
the
Bp
thinks
our
Liturgy
shou'd
consist
only
of
that
one
prayer
,
or
cou'd
produce
more
forms
prescrib'd
by
our
Saviour
to
make
up
a
Liturgy
;
And
if
he
cou'd
do
that
,
what
will
become
of
the
Service-Book
,
What
have
we
to
do
with
that
human
Invention
,
when
we
have
a
Liturgy
appointed
and
compos'd
by
our
Saviour
himself
?
If
the
Quest.
be
,
(
Whether
our
Saviour
has
commission'd
the
ordinary
Pastors
of
the
Church
to
prescribe
and
impose
publick
Forms
?
)
what
dos
all
he
here
alledges
about
this
single
form
prescrib'd
by
Christ
,
signifie
to
prove
any
such
thing
,
when
he
can
produce
no
such
commission
,
nor
the
least
shadow
of
it
in
all
the
New
Testament
,
nay
when
the
Rules
of
it
about
Prayer
seem
rather
inconsistent
with
any
such
Commission
(
as
I
shall
shew
him
anon
)
?
If
the
Quest.
be
,
(
Whether
our
Saviour
in
general
enjoyns
us
to
pray
only
by
a
form
,
or
not
ordinarily
without
one
?
)
what
dos
any
thing
his
Lp.
has
alledg'd
signifie
to
the
right
determination
of
this
Question
?
If
he
design
to
prove
that
Christ
by
prescribing
this
form
,
has
enjoynd
in
general
our
Praying
only
by
a
sett
form
and
never
otherwise
,
(
as
one
wou'd
think
his
following
words
wou'd
import
,
when
he
tells
us
,
That
our
Saviour's
teaching
'em
was
not
by
directing
'em
to
wait
for
the
impulses
of
the
Spirit
,
and
immediate
Inspiration
from
God
of
what
they
were
to
offer
up
to
him
;
We
do
not
find
him
saying
,
when
ye
pray
,
speak
what
shall
come
into
your
minds
,
or
what
shall
be
given
you
in
that
hour
without
taking
thought
about
what
they
were
to
say
)
,
he
knows
well
enough
his
Argument
is
no
way
conclusive
;
For
he
himself
owns
that
God
has
not
forbidden
all
extempore
prayers
,
nay
owns
that
some
occasions
require
the
use
of
'em
in
publick
,
and
that
in
such
cases
a
man
may
depend
on
the
assistance
of
God's
Spirit
when
he
has
not-time
to
reduce
his
desires
into
form
before
he
offers
'em
,
p.
54
,
55.
He
cannot
therefore
,
without
contradicting
himself
,
pretend
that
our
Saviour
,
by
prescribing
this
form
,
intended
to
exclude
all
extempore
or
free
prayer
.
Nor
is
there
any
force
in
the
Argument
to
prove
that
our
Saviour
intended
to
oblige
us
ordinarily
to
pray
by
a
form
,
because
he
once
prescrib'd
one
as
a
comprehensive
summary
of
our
desires
.
For
his
general
Rules
(
as
I
shall
observe
anon
)
do
far
more
directly
favour
and
countenance
free
prayer
,
than
this
one
instance
dos
the
use
of
forms
,
especially
of
forms
impos'd
by
others
,
about
which
the
main
dispute
lyes
.
And
what
he
has
here
offer'd
to
confirm
it
,
signifies
nothing
to
the
purpose
;
or
if
it
did
,
wou'd
prove
too
much
.
For
our
Saviour
may
teach
men
the
way
of
free
prayer
,
without
directing
'em
to
wait
for
the
Impulscs
of
the
Spirit
and
immediate
Inspiration
from
God
,
since
none
pretend
to
such
impulses
and
immediate
inspiration
as
necessary
in
order
to
it
.
He
himself
owns
,
that
in
cases
of
necessity
we
may
depend
on
the
assistance
of
the
Spirit
to
pray
extempore
,
and
yet
he
dos
not
,
I
hope
,
mean
we
may
expect
such
immediate
inspiration
.
Nay
,
our
Saviour
may
advise
us
to
free
prayer
without
telling
us
,
We
must
speak
what
comes
into
our
minds
,
or
shall
be
given
us
in
that
hour
,
without
taking
thought
what
we
are
to
say
,
For
free
prayer
is
so
far
from
excluding
serious
premeditation
,
that
no
man
shou'd
use
it
,
especially
in
publick
,
without
it
,
unless
in
cases
of
absolute
necessity
.
Nay
,
if
this
reason
signify'd
any
thing
,
it
wou'd
prove
too
much
,
that
we
are
never
to
pray
extempore
at
all
,
because
we
have
no
ground
even
in
cases
of
necessity
to
expect
such
immediate
Inspiration
.
And
here
I
wou'd
once
for
all
,
caution
his
Lp.
against
that
common
mistake
he
seems
to
run
into
,
as
if
we
imagin'd
the
assistance
of
the
H.
Spirit
in
Prayer
to
lye
in
immediately
dictating
our
words
to
us
,
Whereas
we
no
more
expect
that
in
Prayer
than
in
Preaching
.
For
we
suppose
this
Gift
of
Prayer
to
be
a
common
gift
.
And
tho
we
have
known
many
private
Christians
,
whose
natural
parts
in
all
other
things
are
but
weak
and
low
,
endued
by
the
Spirit
of
God
with
a
considerable
measure
of
this
Gift
,
as
the
fruit
and
reward
of
their
diligence
in
this
duty
,
Yet
we
doubt
not
that
many
natural
Endowments
,
as
readiness
of
apprehension
,
copiousness
of
fancy
,
tenderness
of
affection
,
fluency
of
expression
may
contribute
much
to
dispose
a
man
for
greater
eminency
in
it
;
Nor
do
we
think
the
assistance
of
the
H.
Spirit
in
this
duty
alters
that
style
or
way
of
expression
that
nature
or
custom
has
habituated
men
to
.
So
that
the
H.
Spirit
is
no
more
accountable
for
the
indecent
expressions
of
good
men
in
Prayer
than
in
Preaching
,
tho
we
may
expect
his
help
both
in
our
endeavours
to
acquire
abilities
and
gifts
for
these
duties
,
and
in
the
exercise
of
'em
.
But
before
I
dismiss
what
he
hath
said
in
reference
to
this
Prayer
of
our
Lord
,
I
shall
subjoyn
the
following
Remarks
thereon
.
1.
If
it
shou●●
b●
granted
that
our
Saviour
gave
this
as
a
Form
of
Prayer
to
his
Disciples
,
and
intended
it
for
the
perpetual
use
of
his
Church
,
yet
no
more
can
be
inferr'd
from
thence
than
our
obligation
to
use
that
particular
〈◊〉
For
if
he
had
intended
our
ordinary
use
of
other
Forms
,
't
is
reas●nable
to
suppose
he
wou'd
have
prescrib'd
'em
himself
,
or
commission'd
his
Apostles
to
do
so
,
or
instructed
them
to
leave
some
orders
with
other
ordinary
Pastors
to
have
compos'd
'em
.
2.
Many
learned
men
that
do
allow
the
Lord's
Prayer
to
have
been
a
prescrib'd
Form
,
do
not
think
it
design'd
for
the
perpetual
use
of
the
Church
,
but
only
for
a
temporary
Form
.
To
this
purpose
they
observe
that
the
three
first
Petitions
[
Hallowed
be
thy
Name
,
Thy
Kingdom
come
,
Thy
Will
be
done
,
&c.
]
seem
to
be
chiefly
calculated
,
both
to
the
doctrine
which
Christ
as
well
as
John
deliver'd
concerning
the
Kingdom
of
God
being
at
hand
,
and
to
the
expectation
the
pious
Jews
then
generally
entertain'd
of
the
Messiah's
Kingdom
being
publickly
set
up
in
the
world
;
They
observe
farther
,
that
in
the
Petition
for
forgiveness
of
sins
,
There
is
not
the
least
mention
made
of
the
sacrifice
,
the
death
,
or
blood
of
Christ
,
in
vertue
whereof
we
must
now
sue
for
pardon
;
whereas
our
Saviour
after
his
Resurrection
and
Ascention
is
every
where
propos'd
,
as
our
High-Priest
,
Mediator
,
Intercessor
and
Advocate
,
of
which
there
is
no
notice
taken
in
this
Form
.
And
hence
they
suppose
that
't
is
on
this
account
that
our
Lord
long
after
the
delivery
of
this
Form
tells
his
Disciples
,
16
Joh.
24.
Hitherto
have
ye
asked
nothing
in
my
Name
,
and
therefore
he
requires
'em
now
to
ask
the
Father
in
his
Name
,
and
assures
'em
he
will
grant
their
Petitions
.
And
accordingly
they
observe
that
the
Doxologys
mention'd
in
Scripture
after
our
Saviour's
Ascension
,
lead
us
directly
and
expresly
to
ascribe
our
Praises
to
God
by
Christ
,
or
in
his
Name
,
of
which
there
is
not
the
least
hint
in
that
us'd
in
the
Ld's-Prayer
.
Whence
they
conclude
it
to
be
chiefly
suited
to
the
state
of
the
Disciples
of
Christ
,
while
under
his
personal
Ministry
on
Earth
,
in
which
the
principal
mysteries
of
the
Gospel
that
depended
on
his
Death
,
Resurrection
and
Ascension
were
not
yet
so
●learly
reveal'd
.
And
the
more
some
labour
to
prove
these
Pe●itions
taken
out
of
some
Jewish
Forms
,
the
more
do
they
streng●hen
this
Opinion
,
That
this
Form
was
no
farther
intended
for
our
●●se
than
as
a
Pattern
in
respect
of
the
things
pray'd
for
,
but
was
●ot
so
much
as
to
be
a
Pattern
in
respect
of
the
manner
of
pray●ng
.
In
which
respect
't
is
most
reasonable
to
suppose
our
manner
●f
praying
shou'd
greatly
differ
from
that
of
the
Jews
,
particu●arly
by
being
offer'd
up
in
the
name
of
Christ
.
I
do
not
give
this
opinion
as
my
own
,
but
propose
it
to
his
Lp's
.
●onsideration
,
to
allay
that
confidence
wherewith
he
asserts
so
po●itively
our
obligation
to
the
constant
use
of
the
Lords
Prayer
;
for
which
I
do
not
see
any
thing
so
Plausible
and
Probable
produc'd
●y
him
,
as
the
Authors
of
this
Opinion
alledg
in
favour
of
it
.
For
●e
tells
us
without
any
limitation
that
we
are
particularly
Command●d
whenever
we
pray
,
to
use
this
Prayer
.
For
which
Assertion
I
can
●ee
no
shew
of
Proof
.
Nor
can
I
reconcile
it
to
those
many
Instan●es
of
Prayer
recorded
in
the
New
Testament
,
in
none
of
which
do
we
Read
of
this
being
us'd
.
Nay
I
do
not
think
his
Lp.
or
any
Man
else
supposes
himself
oblig'd
to
use
the
Lords
Prayer
always
;
●e
pray
whenever
we
crave
a
Blessing
on
our
food
,
But
dos
his
Lp.
●lways
use
the
Lords
Prayer
on
that
occasion
?
So
that
we
must
be
cautious
of
stretching
our
Saviours
words
too
far
;
For
if
we
shou'd
take
'em
in
their
most
strict
sense
,
we
shou'd
never
offer
up
any
other
Prayer
but
that
at
all
.
3.
The
compilers
of
the
Directory
seem
to
give
the
most
fair
and
just
Account
of
the
Lords
Prayer
,
viz.
That
it
was
chiefly
design'd
as
a
perfect
Pattern
,
but
may
also
be
conveniently
us'd
as
a
Form
of
Prayer
.
That
't
is
a
perfect
Pattern
his
Lp-will
not
deny
,
and
the
admirable
method
and
order
as
well
as
the
comprehensiveness
of
it's
Petitions
shew
it
be
so
as
to
the
matter
of
Prayer
.
And
the
words
of
our
Lord
seem
to
recommend
it
also
as
a
fit
Compendium
and
Summary
of
our
Desires
.
Tho
that
it
was
so
strictly
intended
for
a
Form
as
that
all
alteration
of
the
words
in
it
shou'd
be
so
dangerous
as
the
Bp.
suggests
,
I
do
not
see
.
And
't
is
strange
he
shou'd
no
better
ward
off
the
common
objection
against
this
conceit
,
viz.
That
the
words
of
the
Prayer
are
not
the
same
in
the
2
Evangelists
.
For
tho
we
shou'd
allow
him
that
trespasses
and
debts
are
the
same
in
the
Syriack
,
yet
sure
he
cannot
be
ignorant
that
not
only
are
the
words
different
in
the
4th
.
Petition
,
but
what
is
more
material
,
the
Doxology
is
left
out
in
the
Evangelist
Luke
,
where
our
Saviour's
words
seem
more
express
for
the
use
of
this
Prayer
.
Nay
't
is
pleasant
that
his
Lp.
shou'd
,
to
aggravate
the
danger
of
altering
the
words
,
compare
it
to
the
danger
of
altering
those
of
our
Creed
,
p.
35.
As
if
he
did
not
know
,
that
the
words
of
it
have
been
frequently
alter'd
,
that
no
writer
in
the
3
first
Centuries
has
the
Creed
(
call'd
the
Apostle's
)
in
the
same
words
that
we
have
now
,
and
that
the
Forms
we
meet
with
in
Ignatius
,
Irenaeus
,
Tertullian
,
Origen
,
Cyprian
,
and
Gregory
Neocaesar
are
all
in
different
words
,
nay
in
some
Forms
several
Articles
are
inserted
that
are
not
in
others
,
Nay
in
the
Creed
as
we
have
it
,
no
doubt
the
Article
of
Christ's
descending
into
Hell
shou'd
be
alter'd
as
to
the
words
of
it
,
because
we
do
not
commonly
take
Hell
for
the
invisible
state
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
design'd
to
express
.
I
confess
't
is
something
more
formidable
when
he
compares
the
danger
of
altering
the
words
in
the
Lord's-Prayer
to
that
of
changing
the
word
given
by
the
General
in
a
Battel
,
p.
35.
Tho
where
the
wit
or
sense
of
the
comparison
lies
,
I
cannot
imagine
,
unless
his
Lp.
thinks
the
bare
words
of
that
Prayer
to
be
as
frightful
to
the
Infernal
Fiends
as
some
crafty
Priests
have
pretended
the
Name
or
Psalter
of
the
Virgin
Mary
is
,
but
apprehends
those
our
spiritual
enemies
will
resume
their
courage
if
we
make
the
least
change
in
'em
.
I
shall
only
add
here
,
That
his
Lp.
has
not
produc'd
any
other
instance
of
a
prescrib'd
Form
of
Prayer
in
the
New
Testament
besides
this
;
He
dos
indeed
,
p.
50.
tell
us
,
That
Christ
in
his
Agony
repeated
a
verse
of
the
22d
Psalm
,
and
as
some
believe
(
says
he
)
the
whole
Psalm
,
by
which
Act
he
recommends
to
us
Forms
of
Prayer
with
his
dying
breath
,
as
the
most
proper
means
of
expressing
our
condition
to
God
,
and
as
most
sutable
to
the
divine
Majesty
.
To
which
I
shall
only
return
this
brief
Answer
,
That
his
Lp.
wou'd
have
done
well
,
first
to
have
told
us
,
what
grounds
any
have
to
believe
that
our
Saviour
repeated
the
whole
Psalm
,
and
if
he
did
not
,
how
the
repeating
one
verse
of
it
so
applicable
to
his
present
case
,
shou'd
be
a
proof
of
his
using
a
form
of
Prayer
at
all
,
and
much
more
how
it
shou'd
prove
his
recommending
such
forms
to
us
with
his
dying
breath
,
&c.
As
if
a
man
might
not
in
a
free
prayer
,
choose
out
and
apply
some
scriptural
expressions
to
his
own
case
.
Indeed
the
words
he
quotes
are
not
properly
a
Prayer
at
all
,
and
if
they
were
,
look
altogether
as
like
an
instance
of
occasional
free-prayer
,
so
that
if
I
wou'd
argue
at
this
loose
rate
,
I
might
with
as
good
reason
pretend
that
our
Lord
recommended
extempore-prayers
with
his
dying
breath
,
&c.
II.
The
Bp.
has
not
produc'd
the
least
evidence
of
Christ's
enjoyning
or
recommending
to
Christian
Churches
the
use
of
stinted
Liturgys
even
as
to
the
ordinary
publick
Prayers
which
they
are
to
offer
up
.
So
that
tho
the
same
matters
of
Prayer
constantly
occur
in
that
duty
when
publickly
offer'd
especially
in
the
celebration
of
Baptism
and
the
Ld's-Supper
,
yet
neither
dos
our
Saviour
nor
his
Apostles
prescribe
any
stated
forms
for
'em
.
Whereas
if
our
Lord
had
judg'd
'em
so
necessary
,
or
so
highly
useful
as
some
pretend
,
Nothing
cou'd
have
been
more
conducive
to
have
fixt
the
use
of
'em
,
and
prevented
all
corruptions
in
'em
,
as
well
as
scruple
about
'em
,
than
to
have
furnisht
the
Church
with
a
Divinely
inspired
Liturgy
.
Nay
,
what
is
more
considerable
,
Christ
and
his
Apostles
content
themselves
with
giving
us
general
commands
to
pray
,
and
with
all
prayer
and
suppli●ation
for
all
men
,
&c.
but
never
gave
the
least
order
to
the
Pastors
of
the
Church
to
compose
forms
of
Prayer
for
publick
Worship
,
in
those
Churches
that
were
planted
and
settled
under
the
care
of
ordinary
Teachers
,
who
had
not
the
same
immediate
Inspiration
as
the
Apostles
themselves
.
Dos
not
this
plainly
imply
that
they
took
not
such
an
imposed
Liturgy
to
be
necessary
to
the
Churches
Edification
and
Peace
?
but
rather
suppos'd
that
the
ordinary
occasions
of
publick
Prayer
were
too
various
and
different
to
be
confin'd
to
such
sett
and
prescrib'd
forms
?
If
it
be
pretended
,
there
was
no
need
of
their
prescribing
such
Forms
when
the
Jewish
Liturgy
was
still
extant
and
us'd
,
I
answer
,
That
(
not
to
repeat
what
has
been
objected
against
the
pretensions
of
a
stinted
Liturgy
among
the
Jews
)
.
I
hope
none
can
imagin
that
a
Jewish
Liturgy
cou'd
be
sutable
to
the
Christian
Oeconomy
after
our
Saviour's
Ascension
,
in
the
Christian
Churches
that
were
planted
by
the
Apostles
.
So
that
if
a
Liturgy
in
general
were
necessary
to
the
Christian
Church
,
there
was
the
greater
reason
why
they
shou'd
have
substituted
one
in
the
room
of
the
Jewish
in
the
Churches
they
settl'd
;
Since
then
they
no
way
so
much
as
recommend
such
a
Liturgy
,
but
left
even
ordinary
Pastors
to
the
free
exercise
of
their
own
abilities
,
in
Prayer
as
well
as
in
other
parts
of
their
publick
ministrations
,
We
may
with
great
probability
infer
that
they
judg'd
it
more
conducive
to
Edification
that
the
Pastors
of
Churches
shou'd
use
those
ordinary
gifts
wherewith
they
were
furnisht
for
the
performance
of
this
duty
without
being
ty'd
up
to
any
sett-forms
;
And
accordingly
those
that
have
been
most
anxiously
concern'd
to
find
out
fixed
and
stinted
Liturgys
in
the
3
first
and
purest
Ages
of
Christianity
,
have
but
lost
their
labour
,
and
have
but
trifled
with
us
in
their
most
confident
pretences
to
discover
such
Liturgys
.
As
appears
by
Mr.
Clerkson's
Discourse
of
Liturgys
,
and
Mr.
S
B's
Examination
of
Dr.
Comber's
Answer
in
his
Scholastical
History
of
the
use
of
Liturgys
.
III.
'T
is
evident
,
That
the
general
Rules
of
Scripture
cannot
be
duly
observ'd
by
those
that
pray
no
otherwise
than
by
a
sett
Form
of
Words
.
They
command
us
to
pray
with
all
Prayer
and
Supplication
,
and
for
all
men
,
In
every
thing
to
make
known
our
Request
to
God
,
6
Eph.
18.
—
4
Col.
6.
—
1
Tim.
2.1
,
&c.
Now
't
is
evident
there
is
a
vast
variety
of
occasions
and
emergencys
in
which
we
shou'd
apply
our selves
to
God
by
Prayer
,
which
it
cannot
be
expected
any
prescribed
Forms
shou'd
exactly
suit
.
This
is
most
obvious
in
our
Closet-prayers
.
There
is
scarce
any
one
day
in
which
we
have
not
some
occasion
to
vary
our
Requests
.
There
are
some
particular
failings
we
have
occasion
particularly
to
confess
,
renounce
,
and
implore
divine
Aid
against
;
Or
there
are
some
particular
dutys
which
we
need
to
beg
direction
and
assistance
for
the
discharge
of
.
So
that
our
own
meditation
every
day
must
suggest
to
us
the
most
proper
matter
of
our
addresses
to
God
,
and
many
requests
sutable
to
our
particular
case
must
be
excluded
,
if
we
confine
our
devotions
to
the
sett
forms
of
others
.
So
that
such
as
are
at
present
forc'd
thro
their
Ignorance
,
and
inability
to
confine
themselves
to
such
Forms
,
are
like
lame
People
that
cannot
go
without
the
help
of
Crutches
;
And
for
such
so
to
sit
down
and
satisfie
themselves
with
their
Book-prayer
and
prescrib'd
Forms
,
as
to
go
no
farther
,
wou'd
be
(
to
use
the
significant
expressions
of
the
excellent
Bishop
Wilkins
)
as
if
a
Man
who
had
once
need
of
crutches
shou'd
always
afterwards
make
use
of
'em
,
and
so
necessitate
himself
to
a
continual
Impotency
.
Nay
the
Bp.
himself
cou'd
not
but
own
that
the
use
of
conceiv'd
prayers
is
founded
on
that
general
Rule
of
Scripture
,
which
Commands
us
to
ask
of
God
what
we
lack
,
p
56.
But
then
he
groundlesly
adds
the
following
words
which
't
is
most
proper
I
shou'd
consider
in
this
place
.
viz.
of
this
Rule
our
own
Prudence
makes
the
Application
in
such
extemporary
occasions
,
but
when
we
set
up
this
human
Application
of
this
general
Rule
in
opposition
to
that
particular
manner
of
asking
Commanded
by
God
,
and
Practis'd
by
H.
Men
,
which
is
by
sett
and
premeditated
Forms
,
in
the
ordinary
Worship
of
God
,
and
turn
God's
way
out
of
his
worship
to
make
room
for
one
of
our
own
,
This
is
to
displace
a
particular
Command
of
God
on
pretence
of
guiding
our selves
by
a
general
one
;
In
which
we
are
not
only
more
liable
to
mistakes
,
but
we
fail
of
paying
due
respect
to
God's
directions
.
For
general
Commands
only
take
place
in
such
Cases
where
God
has
not
laid
down
a
Particular
Rule
.
Answ.
His
Lp.
here
very
Prudently
takes
for
granted
what
he
has
no
where
Prov'd
,
that
God
has
given
a
particular
Command
to
the
Christian
Church
to
Pray
in
all
ordinary
cases
by
sett
and
premeditated
Forms
.
But
has
he
brought
any
other
Proof
of
this
then
that
Christ
once
Recommended
one
comprehensive
Pattern
or
Form
?
And
dos
he
think
this
amounts
to
a
Command
that
we
shou'd
in
all
ordinary
cases
use
Forms
,
when
there
is
not
one
tittle
to
that
purpose
in
the
H.
Scriptures
and
Particularly
in
the
New
Testament
;
when
there
are
no
such
Forms
given
us
by
God
,
nor
the
least
Direction
who
shou'd
compose
'em
for
us
?
If
we
shou'd
allow
him
that
the
Lords
Prayer
is
prescrib'd
as
a
Form
that
must
be
constantly
us'd
in
Private
and
Publick
Worship
(
which
he
neither
has
,
nor
indeed
can
any
man
Prove
)
yet
all
that
he
cou'd
infer
thence
,
were
,
That
we
have
a
particular
Command
to
use
that
Form
;
but
it
will
by
no
means
follow
,
that
we
have
any
such
particular
Command
to
use
other
human
prescribed
Forms
in
all
our
ordinary
Prayers
.
So
that
to
use
free
prayer
in
our
ordinary
Publick
Worship
dos
not
displace
any
particular
command
,
nor
turn
God's
way
out
of
his
Worship
to
make
room
for
our
own
.
For
God
has
undoubtedly
by
this
general
precept
oblig'd
us
to
free-prayer
,
and
has
no
way
confin'd
the
use
of
it
to
extraordinary
cases
only
,
having
no
way
recommended
any
sett
form
to
Christians
,
unless
we
take
this
comprehensive
patern
of
Christ's
to
be
One
,
and
if
we
do
,
that
's
the
only
one
he
has
enjoyn'd
.
So
that
I
may
more
justly
hence
infer
,
That
those
turn
God's
way
out
of
his
Worship
,
who
confine
men
in
their
publick
Administrations
to
such
human
sett-forms
as
God
has
no
where
enjoyn'd
the
use
of
,
by
either
general
or
particular
precept
,
and
are
indeed
in
the
Bp's
sense
only
human
Inventions
;
whereas
those
more
exactly
observe
his
directions
,
who
use
the
only
form
which
there
is
any
appearance
of
his
having
prescrib'd
to
us
Christians
,
but
as
to
all
other
Prayers
,
use
the
freedom
which
God
allows
us
when
he
enjoyns
no
other
Forms
but
this
.
IV.
It
seems
highly
agreeable
to
the
Wisdom
of
God
,
that
the
mode
of
praying
with
or
without
a
form
shou'd
be
left
so
far
undetermin'd
as
to
confine
us
to
neither
way
by
any
particular
precept
.
And
therefore
he
has
only
given
us
general
rules
relating
to
this
duty
,
and
one
comprehensive
either
Pattern
or
Form
,
but
has
left
us
in
the
particular
exercises
of
this
duty
to
the
determination
of
Christian
Prudence
,
whether
we
shall
use
a
sett-form
or
not
.
For
there
is
no
doubt
,
but
that
the
ignorance
and
weakness
of
some
may
need
such
crutches
,
as
sett-forms
,
especially
when
they
pray
with
others
;
and
therefore
such
helps
are
allow'd
'em
.
And
yet
more
grown
and
improv'd
Christians
shou'd
by
their
advancement
in
divine
knowledge
,
by
their
frequent
consideration
of
their
own
necessities
,
and
by
frequent
exercise
in
this
duty
,
endeavour
to
attain
those
Gifts
that
may
sett
'em
above
the
need
of
those
helps
,
and
enable
'em
to
express
their
own
sentiments
and
desires
in
Prayer
to
God
on
all
emergent
occasions
,
without
running
to
other
mens
books
and
composures
for
that
end
.
Especially
Ministers
shou'd
be
furnisht
with
such
a
Gift
.
And
therefore
God
has
not
thought
fit
to
hinder
the
exercise
of
,
and
improvement
in
such
an
excellent
Gift
,
by
prescribing
to
either
People
or
Ministers
a
stinted
Liturgy
even
in
reference
to
the
most
ordinary
occasions
of
Prayer
.
V.
For
what
his
Lp.
adds
about
the
peoples
joyning
with
the
Minister
in
repeating
of
publick
Prayer
,
p.
36
,
37
,
38
,
&c.
I
shall
only
subjoyn
,
1.
That
't
is
not
deny'd
that
the
people
exprest
their
joyning
in
the
publick
Prayers
in
Christian
Assemblys
by
adding
their
Amen
to
'em
,
as
appears
from
1
Cor.
14.16
.
And
if
under
the
Old
Testament
they
added
to
their
Amen
,
Hallelujah
,
as
106
Ps.
48.
or
He
is
good
,
for
his
mercy
endures
for
ever
,
2
Chron.
7.3
.
It
makes
no
great
difference
in
the
matter
.
2.
Yet
he
has
brought
neither
precept
nor
example
from
the
New
Testament
of
the
peoples
Repeating
the
Prayer
together
with
the
Minister
.
For
that
passage
,
4
Acts
24.
proves
no
more
than
a
consent
of
their
minds
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
that
Prayer
which
was
then
offer'd
up
.
(
And
the
same
might
be
said
of
his
instance
out
of
the
Old
Testament
,
21
Judges
2.
)
And
here
the
Bp.
very
gravely
obtrudes
upon
us
a
wonderful
conceit
of
that
Assembly
being
inspir'd
,
not
only
to
think
the
same
thing
,
but
to
utter
the
same
words
,
p.
37
,
for
which
there
is
no
necessity
from
the
words
,
nor
indeed
any
great
probability
.
For
the
instance
of
Paul
and
Silas
it
has
less
weight
in
it
.
They
might
pray
together
,
tho
one
only
spake
,
and
yet
both
use
their
voices
in
singing
together
.
And
as
the
Bp.
himself
observes
,
It
might
be
a
Psalm
they
sung
including
both
matter
of
prayer
and
praise
.
Nor
will
it
follow
,
that
because
they
might
sing
a
Psalm-prayer
,
that
they
might
say
a
prose-prayer
together
.
And
't
is
strange
that
his
Lp.
shou'd
produce
the
6
Rev.
9
,
10
,
&c.
as
an
example
of
peoples
joyning
their
voices
in
publick
Prayer
,
because
we
read
there
of
the
souls
of
the
Martyrs
under
the
Altar
crying
with
a
loud
voice
,
How
long
,
O
Lord
,
holy
and
true
,
&c.
For
sure
he
dos
not
take
crying
with
a
loud
voice
in
a
literal
sense
,
when
spoken
of
departed
souls
that
have
none
.
If
indeed
he
cou'd
prove
that
those
souls
had
aetherial
vehicles
,
and
in
those
vehicles
were
furnisht
with
organs
of
speech
,
this
might
be
a
notable
argument
to
his
purpose
.
But
otherwise
,
That
argument
he
uses
,
p.
40.
from
the
peoples
saying
Amen
at
the
end
of
the
Prayer
,
is
better
of
the
two
,
tho
how
it
will
prove
their
repeating
the
whole
Prayer
,
I
know
not
:
any
more
than
how
the
peoples
joyning
with
the
Minister
in
singing
will
prove
their
joyning
in
those
Prayers
that
require
no
such
use
of
their
voice
.
For
the
Angels
and
Elders
,
7
Rev.
11.
I
have
shewn
him
his
mistake
before
.
So
that
he
is
far
from
having
brought
any
clear
proof
as
he
pretends
,
p.
40.
to
excuse
their
practice
herein
from
being
one
of
his
own
sort
of
human
Inventions
.
And
tho
I
am
more
charitable
than
to
take
this
advantage
to
arraign
it
as
unlawful
,
yet
I
must
confess
I
am
not
very
fond
of
it
;
because
it
seems
less
sutable
to
the
gravity
and
solemnity
of
Christian
Worship
,
and
brings
in
a
confused
noise
in
a
Christian
Assembly
,
too
like
that
of
a
Dover
court
,
where
't
is
said
all
speak
,
and
none
hear
.
Having
consider'd
the
Directions
of
the
H.
Scriptures
concerning
this
part
of
Religious
Worship
,
I
come
to
examin
the
Application
his
Lp.
makes
of
'em
to
the
principles
and
practice
of
Conformists
and
Dissenters
.
And
,
First
,
for
the
Principles
of
Dissenters
,
I
shall
give
a
true
Account
of
'em
,
and
then
consider
that
very
strange
one
his
Lp.
has
offer'd
.
.
I
I
shall
give
a
true
Account
of
their
Judgment
as
far
as
it
can
be
taken
,
from
their
most
judicious
Writers
on
this
subject
,
or
the
publick
proposals
they
have
made
in
reference
to
these
matters
.
1.
Th●y
always
carefully
distinguish
between
the
Gift
,
and
the
Grace
or
Spirit
of
Prayer
.
By
the
Grace
or
Spirit
of
Prayer
,
they
understand
those
inward
holy
desires
and
devout
affections
,
which
the
H.
Spirit
forms
and
excites
in
the
minds
of
good
men
,
and
which
are
the
life
and
soul
of
our
external
Prayers
.
By
the
Gift
of
Prayer
they
understand
,
An
ability
of
choosing
sutable
matter
of
Prayer
,
and
offering
it
up
to
God
in
expressions
fit
to
represent
our
inward
pious
desires
and
affections
on
all
emergent
occasions
.
This
Gift
they
have
always
own'd
to
be
separable
from
the
Grace
of
Prayer
,
Many
that
have
the
one
being
destitute
of
the
other
.
So
far
are
they
from
confounding
these
two
distinct
things
,
as
the
Bp.
unhappily
supposes
'em
to
do
.
This
Gift
of
Prayer
they
suppose
the
effect
of
the
divine
blessing
on
our
diligent
study
and
meditation
,
and
frequent
exercise
in
this
holy
duty
.
As
all
other
ordinary
Gifts
of
the
Spirit
of
God
are
.
For
they
suppose
the
Gift
of
Prayer
as
well
as
that
of
Preaching
capable
of
falling
under
Rules
for
its
attainment
and
exercise
,
and
do
accordingly
highly
approve
of
those
which
that
Judicious
Divine
Bp.
Wilkins
has
laid
down
in
that
excellent
Discourse
he
calls
his
Gift
of
Prayer
.
That
there
is
such
a
Gift
his
Lp.
himself
owns
,
p.
46.
and
p.
54.
And
I
shall
add
under
this
Head
,
that
there
are
very
different
degrees
of
this
,
as
there
are
of
all
other
Abilities
and
Gifts
.
2.
They
do
indeed
suppose
that
ordinarily
all
Ministers
shou'●
be
furnisht
with
a
competent
measure
of
the
gift
of
prayer
(
as
well
as
that
of
Preaching
)
in
order
to
their
due
discharge
of
this
duty
on
that
variety
of
occasions
that
occurs
in
their
publick
ministrations
and
private
visits
.
For
as
no
prescribed
Forms
can
possibly
suit
all
such
occasions
,
so
to
be
incapable
of
assisting
the
devotion
of
their
people
in
'em
,
is
they
think
a
miserable
defect
in
those
whose
office
it
is
to
give
themselves
continually
unto
Prayer
,
6
Acts
,
v.
4.
and
who
will
but
very
lamely
perform
it
without
such
abilities
.
And
therefore
Bp.
Wilkins
justly
censures
the
want
of
it
in
them
as
their
great
fault
and
shame
.
[
*
](A77206-e27560-b)
*
Gift
of
Prayer
,
p.
13.
3.
They
do
by
no
means
suppose
every
good
man
to
be
endued
with
this
Gift
,
much
less
with
such
a
measure
of
it
,
as
will
qualify
him
to
perform
that
duty
in
his
Family
without
the
help
of
Forms
.
And
therefore
they
often
urge
such
to
the
use
of
Forms
in
their
Families
as
cannot
without
such
helps
keep
up
that
duty
in
'em
without
the
hazard
of
exposing
it
to
contempt
.
(
Nor
do
they
disallow
all
use
of
forms
in
secret
Prayer
it self
;
tho
they
think
it
no
way
adviseable
for
Christians
to
confine
themselves
to
'em
in
their
Closet-devotions
,
since
they
cannot
do
so
without
suppressing
many
desires
sutable
to
their
present
condition
;
Nor
can
their
want
of
words
be
a
just
reason
for
their
limiting
themselves
to
such
forms
,
since
they
are
not
needful
in
secret
Prayer
.
Our
very
groans
and
sighs
are
a
language
our
heavenly
Father
sufficiently
understands
)
.
But
yet
they
do
suppose
the
want
of
this
gift
to
be
a
great
defect
,
and
judge
such
a
degree
of
it
ordinarily
attainable
by
continued
diligence
and
exercise
as
is
necessary
to
the
suiting
our
Family-Prayers
to
our
particular
necessities
,
and
therefore
do
urge
those
under
their
care
to
endeavour
after
it
.
And
they
do
suppose
that
the
H.
Spirit
is
ready
to
assist
good
men
in
such
endeavors
,
not
only
by
exciting
their
devout
affections
,
but
by
enlightning
their
minds
to
understand
their
spiritual
necessities
,
by
directing
'em
in
the
matter
of
their
Prayers
,
by
bringing
the
promises
of
God
to
their
remembrance
,
by
strengthening
and
elevating
their
natural
faculties
to
more
vigorous
exercise
,
by
quickning
their
indisposed
minds
,
and
helping
'em
against
their
manifold
infirmities
.
And
so
much
they
think
included
in
what
the
Apostle
declares
concerning
the
assistance
of
the
H.
Spirit
in
this
duty
,
8
Rom.
26.
And
herein
they
assert
no
more
than
the
Reverend
Bp.
Wilkins
has
done
before
'em
,
who
not
only
affirms
,
That
this
Gift
,
if
seriously
endeavour'd
after
,
may
be
attain'd
in
some
measure
,
by
any
one
that
has
common
capacity
,
p.
13.
but
speaks
of
such
Christians
as
satisfy
themselves
with
their
Book-prayer
,
and
go
no
farther
as
remaining
still
in
their
Infancy
,
p.
11.
and
recommends
this
gift
even
to
private
Christians
from
the
Excellency
of
it
,
from
its
sutableness
and
necessity
(
as
being
part
of
our
spiritual
Armour
,
which
't
is
as
unbecoming
a
Christian
to
be
defective
in
,
as
for
a
Souldier
to
be
without
skill
in
the
use
of
Arms
)
,
from
its
special
advantages
and
fruits
(
as
enabling
a
man
on
all
occasions
to
relate
his
condition
,
and
suit
his
desires
and
expressions
according
to
several
emergencys
)
,
and
from
the
inconveniences
a
man
is
expos'd
to
by
the
want
of
it
,
(
when
being
surpriz'd
with
any
sudden
exigency
or
strait
he
knows
not
how
to
relate
his
condition
,
or
bespeak
God's
assistance
without
having
recourse
to
some
prescribed
Form
,
which
perhaps
has
no
proper
reference
to
the
particular
occasion
)
,
p.
22
,
23
,
24.
And
I
cannot
better
represent
our
judgment
concerning
these
2
different
modes
of
Praying
than
in
his
excellent
words
.
What
one
saith
of
Counsel
to
be
had
from
Books
,
may
be
fitly
applied
to
this
Prayer
by
Book
.
That
't
is
commonly
of
it self
something
flat
and
dead
,
floating
for
the
most
part
too
much
in
generalitys
,
and
not
particular
enough
for
each
several
occasion
.
There
is
not
that
life
and
vigour
in
it
to
engage
the
affections
,
as
when
it
proceeds
immediately
from
the
soul
it self
,
and
is
the
natural
expression
of
those
particulars
whereof
we
are
most
sensible
.
And
if
it
be
a
fault
not
to
strive
and
labour
after
this
gift
,
much
more
is
it
to
jeer
and
despise
it
by
the
name
of
extempore-prayer
and
praying
by
the
Spirit
,
which
expressions
(
as
they
are
frequently
us'd
by
some
men
by
way
of
reproach
)
are
for
the
most
part
the
sign
of
a
profane
heart
,
and
such
as
are
altogether
strangers
from
the
power
and
comfort
of
this
duty
,
p.
12.
Thus
far
that
learned
and
pious
Bp.
whose
sentiments
in
this
matter
are
,
I
perceive
,
very
different
from
his
Lp's
.
4.
They
are
far
from
excluding
premeditation
in
the
exercise
of
this
Gift
of
Prayer
.
On
the
contrary
,
they
think
it
ordinarily
necessary
as
to
the
matter
of
our
Prayers
;
Nay
,
they
do
not
exclude
all
premeditation
as
to
words
,
any
farther
than
the
tying
our selves
to
a
Form
of
'em
may
shut
out
such
sutable
petitions
as
the
Spirit
of
God
may
suggest
to
our
minds
in
the
fervour
of
our
Devotions
,
which
did
not
occur
to
'em
in
our
previous
meditation
.
And
therefore
they
think
the
name
of
extempore
,
and
much
more
that
of
unpremeditated
Prayers
,
very
unfit
to
express
those
which
they
offer
up
according
to
such
an
ability
and
gift
;
For
they
suppose
that
such
as
pray
with
others
,
especially
in
publick
Assemblys
,
shou'd
prepare
themselves
for
it
by
considering
before-hand
the
particular
cases
and
necessities
of
those
that
joyn
with
'em
.
And
against
such
Prayers
I
can
find
nothing
in
that
Text
he
alledges
,
When
thou
goest
to
the
house
of
God
,
be
not
rash
with
thy
mouth
,
and
let
not
thine
heart
be
hasty
to
utter
any
thing
before
God
;
For
God
is
in
Heaven
,
and
thou
upon
Earth
,
therefore
let
thy
words
be
few
,
5
Eccles.
1
,
2.
For
sure
his
Lp.
cannot
think
they
enjoyn
of
Prayers
by
a
prescrib'd
Liturgy
;
For
if
we
pray
so
,
there
's
no
need
of
this
caution
,
that
we
shou'd
not
be
rash
with
our
mouth
,
and
that
our
w●rds
be
but
●ew
,
because
it
will
not
lye
in
our
power
to
enlarge
or
contract
what
we
say
,
when
we
confine
our selves
to
the
words
that
others
dictate
to
us
.
The
Text
dos
indeed
properly
refer
to
private
vows
in
the
house
of
God
,
but
may
by
parity
of
reason
be
suppos'd
to
forbid
our
Praying
without
due
premeditation
,
and
multiplying
our
expressions
without
any
sutable
affections
Which
caution
we
account
very
necessary
in
all
free-prayers
,
even
in
private
,
and
much
more
in
publick
ones
.
So
that
this
place
affords
a
much
stronger
Argument
for
Free-prayers
than
against
'em
.
5.
They
do
not
condemn
all
Forms
of
Prayer
either
in
private
or
publick
as
unlawful
in
themselves
.
They
recommend
such
Forms
to
those
whose
inability
renders
such
helps
needful
.
Many
of
their
practical
writings
propose
such
Forms
to
the
ignorant
and
weak
.
The
Westminster-Assembly
expresly
recommend
the
use
of
the
Ld's-Prayer
as
a
Form
.
Nay
,
the
N●
Ministers
that
treated
with
those
commissionated
by
K.
Charles
the
2d
.
at
the
Savoy
propos'd
a
Reformed
Liturgy
,
with
some
allowance
of
liberty
to
Ministers
for
free
occasional
Prayer
,
as
a
ground
of
accommodation
.
Of
which
I
shall
have
occasion
to
take
more
notice
in
what
follows
.
Having
premis'd
this
just
Account
of
the
Dissenters
Principles
,
I
come
II.
To
examine
those
which
his
Lp.
ascribes
to
'em
,
p.
43
,
44
,
&c.
which
I
shall
do
in
his
own
words
,
least
I
shou'd
be
thought
to
wrong
him
as
notoriously
as
he
has
done
his
Brethren
.
Speaking
concerning
their
way
of
Prayer
.
I
shall
endeavour
(
saith
he
)
to
represent
it
with
all
fairness
and
impartiality
,
and
leave
you
to
judge
as
God
shall
direct
you
,
and
as
you
'll
answer
it
at
the
last
day
.
1.
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
to
conceive
,
and
their
tongues
to
express
convenient
desires
to
God
,
and
that
therefore
Forms
of
Prayer
are
of
no
necessary
use
either
in
publick
or
private
,
on
the
contrary
that
they
stint
the
Spirit
,
and
hinder
men
from
stirring
up
,
or
using
that
Gift
that
God
has
given
'em
.
2.
Others
of
you
go
farther
,
and
affirm
that
all
Forms
of
Prayer
are
unlawful
to
Christians
,
and
that
therefore
't
is
a
sin
to
joyn
in
a
Worship
where
they
are
us'd
,
or
to
be
present
at
it
.
3.
That
the
Minister
is
the
mouth
of
the
Congregation
,
and
and
that
he
only
is
to
speak
publickly
to
God
in
behalf
of
the
people
,
and
that
they
are
not
to
joyn
their
voices
but
only
their
hearts
with
him
.
Upon
these
Principles
you
forsake
our
Worship
,
&c.
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
,
&c.
and
in
the
same
p.
45.
This
Doctrine
is
a
meer
Invention
of
men
,
and
the
Worship
built
on
it
a
vanity
in
the
sense
of
our
Saviour
,
7
Mark
7.
This
Principle
his
Lp.
largely
endeavors
to
confute
from
p.
45.
to
p.
53.
where
he
calls
it
the
great
Principle
of
the
Dissenters
Worship
,
and
tells
the
people
,
Now
,
my
friends
,
it
lies
upon
your
Teachers
who
are
of
this
persuasion
,
to
produce
plain
Scripture
for
your
Principles
,
or
else
to
confess
,
&c.
Again
,
p.
62.
he
falls
severely
on
this
poor
Principle
.
Answ.
I
am
afraid
I
shall
much
surprize
his
Lp.
when
I
tell
him
that
I
can
find
no
such
Principle
,
nor
indeed
any
thing
like
it
either
in
sense
or
sound
in
the
whole
Directory
.
I
wou'd
therefore
entreat
him
to
read
it
over
once
more
,
that
he
may
oblige
me
with
the
account
of
the
page
where
it
lies
;
And
I
may
the
more
reasonably
request
this
favour
of
him
,
because
he
has
put
me
to
the
trouble
of
reading
it
twice
or
thrice
over
on
this
occasion
to
no
purpose
.
And
I
suppose
the
Reverend
Compilers
of
the
Directory
gave
him
no
commission
to
coyn
principles
for
'em
meerly
that
he
might
have
the
satisfaction
of
confuting
'em
.
But
I
'll
do
him
the
Justice
he
has
not
done
them
,
by
acquainting
the
Reader
,
that
upon
a
strict
enquiry
,
I
suppose
his
Lp.
has
mistaken
some
directions
of
a
General
Assembly
in
Scotland
concerning
secret
and
Family
Worship
,
&c.
printed
there
,
A.
D.
1647.
for
the
Directory
of
publick
Worship
publisht
by
the
Assembly
of
Divines
at
Westminster
,
A.
D.
1644.
And
if
I
be
in
the
right
in
this
conjecture
,
I
must
add
,
that
I
cou'd
very
easily
forgive
him
this
mistake
,
if
he
had
us'd
any
sincerity
in
representing
the
judgment
of
that
grave
and
pious
Synod
.
But
if
it
appear
that
he
has
obtruded
upon
'em
an
Opinion
which
they
no
way
assert
,
nay
which
the
passage
from
whence
he
draws
it
is
rather
inconsistent
with
,
then
the
best
Apology
he
can
make
for
himself
,
is
to
own
his
mistake
,
and
to
make
'em
some
reparation
for
so
gross
an
abuse
.
And
whether
this
be
not
the
true
Account
of
the
matter
,
I
leave
the
Reader
to
judge
,
when
he
compares
the
words
of
the
Assembly
with
the
Opinion
the
Bp.
ascribes
to
'em
.
In
the
fore-mentioned
directions
of
that
Assembly
concerning
secret
and
Family-Worship
,
p.
9.
Direct.
9.
are
these
words
,
So
many
as
can
conceive
Prayer
,
ought
to
make
use
of
that
Gift
of
God
,
Albeit
these
who
are
rude
and
weaker
may
begin
at
a
sett
Form
of
Prayer
,
but
so
as
they
be
not
sluggish
in
stirring
up
in
themselves
(
according
to
their
daily
necessities
)
the
Spirit
of
Prayer
,
which
is
given
to
all
the
children
of
God
in
some
measure
;
To
which
effect
they
ought
to
be
more
fervent
and
frequent
in
secret
Prayer
to
God
,
for
enabling
their
hearts
to
conceive
,
and
their
tongues
to
express
convenient
desires
for
their
Family
.
Now
if
these
be
the
words
his
Lp.
refers
to
,
I
wou'd
desire
him
to
consider
a
little
better
,
how
he
can
deduce
this
principle
out
of
'em
,
viz.
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
,
and
as
his
Lp.
adds
,
p.
53.
without
a
Form
.
For
the
Bp.
hereby
supposes
that
this
Assembly
thought
that
the
Spirit
of
Prayer
was
the
Gift
of
Prayer
,
and
that
this
Gift
was
in
some
measure
given
to
all
the
children
of
God
,
to
enable
'em
to
pray
without
a
Form
.
And
therefore
what
the
Assembly
calls
stirring
up
in
themselves
the
Spirit
of
Prayer
,
he
explains
by
stirring
up
the
Gift
,
p.
44.
And
accordingly
his
arguments
against
'em
,
all
run
on
this
supposition
,
that
they
oppose
praying
by
the
Spirit
to
praying
by
a
Form
,
and
imagin
the
Spirit
and
Gift
of
Prayer
to
be
the
same
thing
,
and
accordingly
he
makes
decency
of
expression
a
part
of
the
Spirit
of
Prayer
,
p.
46.
Now
what
can
be
more
opposite
to
the
words
and
scope
of
that
Assembly
?
Do
they
not
distinguish
Christians
into
2
sorts
such
as
are
more
judicious
and
strong
,
and
such
as
are
more
rude
and
weak
?
Is
it
not
the
former
whom
they
suppose
to
have
the
gift
of
conceiving
Prayer
?
And
do
they
not
suppose
the
latter
to
be
at
present
destitute
of
that
gift
,
and
(
as
Bp.
Wilkins
expresses
it
)
to
need
Forms
as
impotent
people
do
crutches
?
they
do
indeed
say
the
spirit
of
prayer
,
(
i.
e.
a
devout
and
praying
disposition
)
is
given
in
some
measure
to
all
the
children
of
God
.
But
they
do
not
suppose
therefore
that
all
who
have
the
spirit
of
prayer
have
the
gift
also
,
but
the
quite
contrary
.
All
that
their
words
can
be
reasonably
extended
to
import
,
is
,
That
whereas
there
are
manifold
daily
necessities
of
Christian
Families
which
prescribed
Forms
cannot
suit
,
't
is
a
great
infelicity
to
be
unable
to
express
our
desires
to
God
in
those
cases
;
And
therefore
such
as
labour
under
that
impotency
,
shou'd
be
earnest
to
beg
of
God
such
an
ability
and
gift
,
so
far
as
't
is
necessary
for
their
due
discharge
of
this
duty
to
the
edification
and
comfort
of
their
Familys
;
that
they
ought
in
order
to
the
attainment
of
it
to
cherish
the
spirit
of
Prayer
,
i.
e.
those
devout
desires
and
affections
which
the
spirit
of
God
communicates
in
some
measure
to
all
his
children
,
according
to
their
various
necessities
,
and
which
cannot
but
be
greatly
hindred
and
dampt
when
our
inability
confines
us
wholly
to
the
use
of
Forms
,
which
cannot
suit
the
particular
condition
of
our selves
and
Families
.
And
they
suppose
that
such
an
ability
to
pray
sutably
to
our
particular
necessities
,
is
one
of
the
ordinary
gifts
of
the
H.
Spirit
,
which
private
Christians
shou'd
beg
of
God
,
and
have
encouragement
to
hope
for
(
so
far
as
't
is
necessary
to
their
complyance
with
his
general
commands
of
making
known
their
requests
to
him
in
every
thing
)
in
the
diligent
use
of
such
helps
as
they
are
furnisht
with
,
and
frequent
exercising
themselves
in
this
excellent
duty
.
Their
words
also
do
imply
,
that
the
more
we
grow
in
a
devout
and
praying
disposition
,
the
more
easily
may
we
attain
some
measure
of
that
Gift
,
since
out
of
the
abundance
of
the
heart
the
mouth
speaks
,
and
the
more
we
feel
our
own
spiritual
necessities
,
the
more
easily
dos
the
pinching
sense
of
'em
supply
us
with
expressions
and
arguments
in
pleading
with
God
for
relief
of
'em
.
And
as
this
is
all
that
can
be
drawn
from
their
words
without
offering
violence
to
'em
,
so
't
is
no
more
than
(
as
I
have
shewn
him
)
Bp.
Wilkins
asserts
,
and
if
his
Lp.
have
any
thing
to
object
against
any
of
these
Assertions
which
are
genuinely
deduc'd
from
their
words
,
I
shall
be
very
glad
to
hear
it
;
But
for
the
Position
he
ascribes
to
that
Assembly
as
laid
down
and
expounded
by
him
,
't
is
his
own
,
and
not
theirs
;
And
therefore
't
is
he
is
concern'd
to
prove
it
,
and
seems
not
to
deal
so
ingenuously
as
he
shou'd
,
in
insulting
so
scornfully
over
his
own
man
of
straw
.
For
all
his
grave
Reasonings
concern
no
avowed
Principle
of
the
Dissenters
,
and
his
discourse
(
from
p.
46.
to
p.
57.
)
on
this
head
,
is
so
far
from
being
grateful
and
instructive
to
the
Readers
of
all
sorts
,
(
as
he
imagins
,
p.
49
)
that
it
rather
nauseates
all
judicious
Readers
to
find
his
Lp.
when
he
pretends
to
explain
these
matters
,
and
set
'em
in
so
clear
a
light
,
so
miserably
confound
those
2
things
,
the
Spirit
and
Gift
of
Prayer
,
which
all
accurate
Writers
on
both
sides
so
carefully
distinguish
,
and
must
necessarily
do
so
,
unless
they
have
a
mind
to
fight
with
shadows
,
and
contend
in
the
dark
without
understanding
one
another
.
And
therefore
because
he
may
despise
our
Instructions
,
I
wou'd
desire
his
Lp.
before
he
writes
any
more
on
this
subject
,
to
read
the
3
first
Chapters
of
Bp.
Wilkins
Gift
of
Prayer
,
which
he
will
find
wrote
with
admirable
judgment
,
and
much
more
grateful
and
Instructive
than
those
crude
and
indigested
Notions
he
has
here
offer'd
.
There
are
several
passages
in
what
he
saith
on
this
pretended
Principle
of
the
Dissenters
,
which
I
have
elsewhere
taken
notice
of
,
and
shall
only
add
,
that
whereas
,
p.
45.
he
tells
us
,
There
is
no
Command
in
Scripture
requiring
us
to
worship
or
pray
to
God
in
a
conceiv'd
extemporary
or
unpremeditated
Form
,
or
so
much
as
an
example
in
a
settl'd
ordinary
Congregation
,
where
it
was
practis'd
,
I
hope
I
have
already
said
enough
to
satisfy
an
unprejudic'd
Reader
,
that
God's
commands
,
in
reference
to
Prayer
,
do
certainly
enjoyn
free
prayer
,
that
there
is
not
the
least
command
to
pray
in
general
by
sett
Forms
,
that
there
is
no
command
for
the
use
of
any
particular
Form
,
unless
the
Lord's-Prayer
,
which
yet
is
but
doubtful
;
And
that
there
are
more
examples
of
free
prayer
in
Scripture
,
than
of
Prayer
by
prescrib'd
Forms
;
That
there
is
not
the
least
evidence
of
any
prescribed
Liturgy
us'd
in
the
Apostles
time
,
or
in
the
2
or
3
succeeding
ages
,
and
consequently
there
is
great
reason
to
conclude
they
us'd
free
prayer
,
or
pray'd
in
the
exercise
of
their
abilities
and
gifts
;
so
that
we
have
far
more
probable
grounds
to
conclude
prescrib'd
Liturgies
of
human
composure
destitute
of
scriptural
prec●pt
and
example
;
And
if
his
Lp.
will
on
that
account
censure
'em
as
an
human
Invention
,
and
a
piece
of
vain
Worship
,
he
may
use
his
liberty
.
For
I
shall
satisfy
my self
with
defending
our
own
practice
without
such
harsh
Reflections
of
that
of
others
.
P.
50.
His
Lp.
asserts
without
the
least
proof
,
That
Moses
,
David
,
and
our
Saviour
us'd
Forms
of
Prayer
.
For
the
Instance
that
relates
to
our
Saviour
,
it
has
been
already
consider'd
.
So
when
,
p.
52.
he
shou'd
prove
that
H.
men
in
Scripture
reduc'd
their
Prayers
into
Forms
before
they
offer'd
'em
up
in
the
Congregation
,
he
dos
not
produce
one
instance
relating
to
Prayer
in
prose
,
about
which
the
only
dispute
lies
,
much
less
dos
he
produce
any
instance
of
their
using
Forms
of
such
Prayers
compos'd
by
other
men
,
and
those
uninspired
persons
too
.
His
Lp.
having
examin'd
this
first
Principle
he
charges
the
Dissenters
with
,
proceeds
to
the
Second
,
That
all
Forms
of
Prayer
are
unlawful
to
Christians
,
and
that
't
is
a
sin
to
joyn
in
a
Worship
where
they
are
us'd
,
or
so
much
as
to
be
present
at
it
.
And
this
Principle
his
Lp.
takes
the
pains
to
confute
,
from
p.
57.
to
p.
65.
I
do
indeed
perceive
that
he
was
better
advis'd
than
to
quote
any
Writer
among
the
Dissenters
for
this
strange
opinion
.
But
since
in
his
laborious
confutation
of
it
he
all
along
supposes
some
considerable
part
of
the
Dissenters
to
be
maintainers
of
it
,
I
must
freely
tell
his
Lp.
that
unless
he
can
produce
some
one
Author
at
least
that
has
asserted
any
such
Principle
,
I
must
make
bold
to
charge
the
breach
of
the
9th
Command
upon
him
,
and
hope
he
'll
either
produce
us
some
testimonies
of
such
as
avow
and
maintain
it
,
or
do
us
the
justice
of
retracting
so
gross
a
calumny
.
For
my
own
part
,
I
never
yet
met
with
any
one
person
amongst
either
their
Ministers
or
their
people
,
that
ever
entertain'd
so
wild
and
unreasonable
an
Opinion
.
Nor
indeed
can
they
entertain
it
without
plainly
condemning
their
own
continual
practice
.
Dos
he
not
know
that
the
Dissenters
call'd
Congregational
as
well
as
those
call'd
Presbyterian
do
every
meeting
dismiss
the
people
with
a
Form
of
Prayer
,
I
mean
the
Apostolical
Blessing
,
The
Grace
of
our
Lord
Jesus
Christ
,
the
Love
of
God
,
and
the
Communion
of
the
H.
Spirit
be
with
you
all
,
Amen
,
2
Cor.
13.
v.
14.
And
can
he
deny
this
to
be
a
Form
of
Prayer
,
when
the
solemn
Blessing
among
the
Jews
6
Numb.
23.
which
Aaron
and
his
Sons
were
order'd
to
pronounce
,
is
one
of
his
Lordship's
chief
instances
of
a
prescribed
Form
of
Prayer
?
So
that
if
there
be
any
Dissenters
of
the
Opinion
his
Lordship
attributes
to
'em
,
they
shou'd
renounce
Communion
with
their
own
Churches
,
and
much
more
with
the
Dutch
and
French
Churches
,
among
whom
larger
Forms
are
frequently
us'd
,
which
he
knows
they
are
far
from
doing
,
whatever
others
may
have
done
,
who
so
uncharitably
unchurch
'em
for
want
of
Prelatical
Ordination
.
I
have
already
told
him
that
the
Directory
recommends
the
Lord's
Prayer
as
a
Form
,
and
such
Forms
of
Prayer
were
drawn
up
for
publick
use
by
the
NC
Divines
at
the
Savoy
in
their
Proposals
for
Accommodation
,
(
and
indeed
the
most
unexceptionable
ones
I
have
yet
seen
,
as
consisting
almost
entirely
of
scriptural
expressions
)
;
Nay
even
those
who
are
most
severe
in
condemning
stinted
Liturgys
,
do
it
not
,
because
they
think
Forms
of
Prayer
unlawful
,
but
because
they
look
on
the
confining
all
publick
Prayers
to
such
prescribed
Forms
,
as
a
pernicious
Engine
to
exclude
the
exercise
of
that
Ability
or
Gift
with
which
all
duly
qualifi'd
Ministers
are
endu'd
for
Prayer
as
well
as
Preaching
,
nay
to
exclude
many
occasional
requests
which
such
sett
Forms
cou'd
make
no
particular
provision
for
.
So
that
the
whole
of
what
he
has
said
from
p.
57.
to
p.
65.
dos
no
more
concern
the
Dissenters
than
himself
,
and
't
is
easy
for
his
Lp.
to
triumph
when
he
meets
with
no
Adversary
.
And
yet
there
are
some
things
in
his
confutation
of
this
pretended
Principle
very
liable
to
exception
.
As
to
instance
in
two
.
1.
Since
it
appears
by
the
foregoing
Remarks
that
God
has
no
more
commanded
our
Praying
with
a
Form
than
without
one
,
he
shou'd
,
if
he
had
been
impartial
,
have
represented
the
contrary
Opinion
of
the
unlawfulness
of
free
prayer
,
to
be
of
altogether
as
dangerous
consequence
as
that
which
he
confutes
,
and
he
'll
find
that
the
best
arguments
he
brings
against
the
latter
,
are
altogether
as
valid
against
the
former
.
For
that
former
Opinion
wou'd
have
divided
men
from
the
Communion
of
the
whole
Church
in
its
first
and
purest
Ages
;
And
the
forbidding
free-prayer
is
attended
with
as
many
pernicious
eff●cts
as
the
forbidding
of
Forms
,
and
perhaps
more
,
so
that
the
Devil
may
have
altogether
as
subtil
and
dangerous
designs
to
drive
on
by
seducing
men
to
the
one
of
these
mistakes
as
to
the
other
,
Nay
this
Opinion
of
the
unlawfulness
of
free-prayer
may
as
much
tend
to
flatter
men
with
a
good
opinion
of
themselves
,
as
if
they
discharg'd
that
duty
sufficiently
,
when
,
like
the
Papists
,
they
have
run
over
their
Beads
;
As
the
other
Opinion
can
tempt
men
to
think
they
are
partakers
of
the
sanctifying
influences
of
the
H.
Spirit
,
because
they
partake
of
a
common
Gift
;
And
I
am
sure
the
condemning
free-prayer
has
a
far
more
pernicious
influence
to
hinder
secret
devotion
.
For
in
free-prayer
a
man
needs
not
express
his
desires
in
words
at
all
,
and
therefore
need
not
forbear
praying
for
want
of
a
Form
,
whereas
if
he
omit
free-prayer
,
he
must
rarely
ever
suit
that
part
of
his
devotions
to
his
particular
circumstances
and
condition
.
2.
As
his
Lp.
has
sufficiently
wrong'd
the
Dissenters
by
falsly
imputing
such
a
Principle
to
'em
,
so
he
has
greatly
added
to
the
injury
,
by
telling
the
world
,
That
on
this
account
the
pious
custom
of
training
up
young
people
to
a
constant
course
of
Devotion
in
their
morning
and
evening
secret
prayers
is
too
universally
laid
aside
among
the
Dissenters
,
as
he
has
found
by
experience
,
and
for
the
truth
of
the
observation
,
he
saith
he
dare
appeal
to
all
of
the
Dissenters
.
Answ.
What
is
it
that
a
man
who
is
grown
remarkable
for
his
Talent
of
asserting
boldly
,
dare
not
venture
on
?
But
sure
he
cannot
hope
by
meer
confidence
to
persuade
us
out
of
our
senses
.
And
therefore
since
he
appeals
to
us
in
this
matter
,
we
must
needs
tell
him
,
We
take
what
he
asserts
to
be
contrary
to
undoubted
matter
of
Fact
;
For
we
know
of
no
Protestants
in
the
world
that
more
universally
urge
all
in
their
Families
to
constant
secret
prayer
than
the
Dissenters
;
And
we
cou'd
wish
there
were
(
proportionably
to
the
numbers
on
each
side
)
one
of
their
Communion
for
five
or
ten
of
the
Dissenters
that
maintain
daily
Family-prayer
.
I
know
comparisons
are
odious
,
and
therefore
shou'd
never
have
made
this
,
if
his
Lp's
gross
partiality
had
not
extorted
it
,
who
in
this
charge
has
seem'd
to
lay
aside
all
regard
to
truth
,
or
indeed
to
any
appearance
and
shew
of
it
.
It
were
very
desirable
that
some
of
our
Convocations
wou'd
take
as
effectual
a
course
to
promote
secret
,
and
Family-devotion
as
that
General
Assembly
in
Scotland
,
(
on
whose
words
he
wou'd
have
obtruded
his
first
pretended
Principle
of
the
Dissenters
)
who
not
only
advise
all
particular
persons
to
prayer
and
meditation
,
but
enjoyn
Pastors
to
press
it
on
all
under
their
charge
,
and
the
Heads
of
Familys
to
have
a
care
that
both
themselves
and
all
within
their
charge
be
daily
diligent
therein
.
Directions
,
&c.
p.
1.
And
I
can
hear
of
no
Ministers
that
so
frequently
urge
this
duty
on
their
People
as
theirs
.
Nor
do
I
know
of
any
among
the
Dissenters
that
scruple
the
teaching
their
children
the
Lord's
Prayer
or
other
short
Forms
,
tho
they
may
perhaps
take
more
pains
than
others
to
prevent
their
saying
'em
by
rote
without
understanding
'em
.
But
I
wonder
much
what
his
Lp.
means
when
he
tells
us
so
gravely
,
p.
64.
As
for
children
and
ignorant
people
among
those
of
this
persuasion
,
I
am
well
assured
,
many
of
'em
never
bow
their
knees
in
secret
to
God
,
and
several
of
those
that
are
grown
up
are
forc'd
to
speak
aloud
,
or
cannot
pray
at
all
,
which
is
against
the
nature
of
secret-prayer
,
and
exposes
not
only
the
person
that
uses
it
to
the
censure
of
hypocrisy
,
but
the
duty
to
contempt
.
I
shall
not
now
enquire
how
he
is
assur'd
of
what
they
do
,
or
do
not
in
secret
;
Nor
need
he
sure
be
told
,
that
there
are
too
many
children
and
ignorant
people
in
their
Communion
as
well
as
that
of
the
Dissenters
,
that
after
all
the
pains
taken
to
persuade
'em
to
their
duty
,
do
yet
neglect
it
;
But
sure
there
is
some
strange
mystery
in
what
he
asserts
of
those
that
are
grown
up
,
if
we
cou'd
but
find
it
out
.
Dos
h●s
Lp.
then
imagin
,
that
praying
without
a
Form
must
nec●ss●rily
dispose
a
man
to
speak
loud
,
whereas
if
he
pray'd
by
a
Form
,
it
wou'd
oblige
him
to
whisper
his
devotions
softly
?
Or
wou'd
a
conforming
Lay-man
that
's
unaccustom'd
to
secret
Prayer
,
be
less
liable
to
this
inconvenience
of
bawling
out
,
because
he
has
his
Prayer
book
before
him
?
Sure
one
wou'd
think
there
's
as
little
danger
of
this
in
conceived
prayer
,
in
which
we
need
not
fo●m
our
d●sires
into
words
,
or
use
our
voice
at
all
.
But
if
his
Lp.
in
this
only
design'd
to
●ell
us
of
the
weakness
that
some
indiscreet
persons
have
run
into
,
perhaps
thro
their
zeal
and
earnestness
(
tho
ill-govern'd
)
,
but
which
their
opinion
or
practice
,
as
Dissenters
,
has
no
influence
on
,
Why
dos
he
trouble
the
world
with
such
little
impertinent
storys
as
signify
nothing
to
the
purpose
,
unless
it
be
to
expose
his
way
of
arguing
to
be
smil'd
at
by
the
children
and
ignorant
people
themselves
?
But
what
trifling
things
may
not
a
wise
man
say
when
he
pleads
the
Cause
of
a
Party
instead
of
that
of
Truth
.
For
his
Lp's
Third
Principle
of
Dissenters
,
viz.
That
the
Minister
is
the
Mouth
of
the
Congregation
,
and
that
the
people
have
nothing
to
do
but
to
joyn
with
him
in
their
hearts
.
I
shall
only
suggest
concerning
it
,
That
't
is
true
we
think
the
Minister
is
the
Mouth
of
the
Congregation
,
and
can
find
neither
precept
or
pattern
in
Scripture
for
the
Congregation's
repeating
a
whole
prayer
together
with
the
Minister
,
much
less
of
their
so
dividing
the
words
between
'em
,
as
that
the
people
rather
make
the
Prayer
,
(
as
in
most
Petitions
of
she
Litany
)
;
nor
dos
the
passage
he
alledges
from
15
Rom.
6.
prove
any
such
thing
;
And
therefore
on
his
weak
Principles
we
might
condemn
their
practice
in
this
point
as
unlawful
;
But
we
are
far
from
being
so
rash
and
forward
in
our
blind
censures
as
he
groundlesly
insinuates
,
p.
66.
Nor
do
we
(
as
he
here
asserts
)
suppose
that
the
people
have
nothing
to
do
but
to
joyn
in
their
hearts
with
the
Minister
,
but
suppose
their
adding
their
Amen
a
fit
testimony
of
their
assent
to
the
publick
Prayers
they
joyn
in
,
and
he
may
in
the
Morning-Exerci●es
of
the
Dissenting
Ministers
Printed
at
London
find
a
whole
Sermon
on
that
head
,
urging
the
people
to
pronounce
their
Amen
more
audibly
than
usually
they
do
.
Having
examin'd
his
Lp's
unjust
Account
of
their
Principles
,
I
think
it
requisite
to
add
a
few
things
relating
to
Secondly
,
Their
general
practice
;
Concerning
which
I
shall
only
suggest
1.
Such
as
follow
the
Directory
,
tho
they
are
not
confin'd
to
the
words
there
propos'd
,
yet
look
on
'em
as
the
patterns
to
which
the
ordinary
part
of
their
Prayers
shou'd
be
conform'd
.
And
accordingly
,
The
Directory
dos
require
Ministers
to
pray
to
that
effect
;
Nor
dos
it
disallow
the
use
of
those
very
expressions
,
where
the
defectiveness
of
the
Minister's
Gifts
,
or
his
unpreparedness
by
meditation
renders
it
most
conducive
to
publick
edification
.
So
that
neither
are
such
Ministers
left
arbitrarily
to
choice
as
to
the
most
stated
and
constant
matters
of
Prayer
,
nor
the
people
left
wholly
at
uncertainty
about
'em
.
2.
All
Forms
of
Words
in
publick
Worship
are
not
disus'd
by
'em
.
They
constantly
use
our
Saviour's
words
,
2
S
Matth.
19.
I
Baptize
thee
in
the
Name
,
&c.
in
that
Ordinance
.
So
do
they
retain
his
own
words
in
the
delivering
the
Bread
and
the
Cup
in
the
Lord's-Supper
(
tho
,
by
the
way
,
our
Service-Book
has
groundlesly
alter'd
and
transform'd
'em
into
a
Prayer
,
for
which
I
hope
his
Lp.
will
censure
the
Compilers
of
it
,
as
having
preferr'd
their
own
Invention
before
Christ's
Institution
)
.
So
when
they
give
the
Blessing
,
(
which
is
a
Prayer
)
they
do
it
usually
in
some
of
the
Apostolical
Forms
mention'd
in
the
New
Testament
.
Several
of
'em
use
the
Lord's-Prayer
as
a
Form
,
according
to
the
advice
of
the
Directory
.
And
for
those
that
disuse
it
,
't
is
because
they
either
think
it
no
Form
suited
to
the
Christian
Church
after
Christ's
Resurrection
and
Ascention
,
or
else
think
it
not
intended
as
a
Form
but
only
a
Pattern
,
because
they
never
read
afterwards
in
the
New
Testament
of
its
being
us'd
as
a
Form
.
Nay
perhaps
some
may
be
too
much
led
to
the
disuse
of
it
,
in
opposition
to
the
contrary
extreme
of
others
,
who
place
some
peculiar
merit
or
vertue
in
the
repeating
these
words
.
And
his
Lp.
seems
to
be
one
that
has
run
into
this
extreme
,
not
only
by
supposing
us
oblig'd
to
use
these
words
whenever
we
pray
,
p.
32
,
33.
and
making
the
use
of
'em
a
Badge
of
our
Christian
Profession
,
p.
35.
but
by
recommending
the
saying
these
words
as
the
way
to
obtain
pardon
for
our
infirmities
in
our
other
prayers
,
p.
34.
But
I
wonder
who
those
are
of
whom
his
Lp.
tells
us
that
they
publickly
dispute
against
this
Form
,
because
of
that
Petition
in
it
,
Forgive
us
our
Trespasses
as
we
forgive
them
that
trespass
against
us
,
p.
34.
For
I
cou'd
never
hear
of
any
such
publick
Disputation
on
that
Subject
,
nor
indeed
of
any
Dissenter
that
ever
offer'd
such
a
foolish
Objection
;
some
of
'em
perhaps
may
have
censur'd
those
as
hypocritical
in
the
use
of
this
Petition
,
who
are
so
far
from
forgiving
their
enemies
,
as
to
bear
an
irreconcilable
temper
towards
their
Friends
and
their
Brethren
.
3.
The
true
Reason
,
why
the
Dissenting
Ministers
so
generally
disuse
Forms
of
Prayer
compos'd
by
others
,
is
not
,
because
they
judge
all
Forms
of
Prayer
unlawful
,
but
because
they
think
free-prayer
gives
'em
the
advantage
to
suit
this
part
of
their
Ministrations
better
to
the
Edification
of
their
people
.
And
they
are
very
much
confirm'd
in
this
Opinion
,
both
by
what
they
observe
in
the
H.
Scriptures
,
and
by
experience
.
As
to
the
H.
Scriptures
,
They
not
only
find
no
such
stinted
Liturgys
prescrib'd
either
by
Christ
or
his
Apostles
,
but
no
orders
given
to
any
Pastors
of
the
Church
to
compose
'em
for
others
,
much
less
any
warrant
to
enjoyn
the
use
of
'em
.
They
think
it
therefore
most
probable
,
if
not
certain
,
that
even
ordinary
Pastors
in
the
Apostles
time
,
and
in
some
Ages
after
us'd
free-prayer
,
i.
e.
their
publick
Prayers
as
well
as
Sermons
were
the
exercise
of
those
ordinary
Gifts
and
Abilities
with
which
they
were
furnisht
for
their
ministerial
Office
,
and
not
a
meer
repetition
or
reading
of
Forms
pres●ribed
to
'em
by
others
.
Nay
,
they
think
the
confining
Pastors
to
such
prescribed
Forms
,
renders
'em
incapable
of
complying
with
the
general
Rules
of
Scripture
,
that
require
us
to
suit
our
Prayers
to
all
particular
emergent
occasions
,
which
the
Bishop
himself
owns
cannot
well
be
done
without
the
use
of
free
(
or
as
he
calls
'em
)
extempore-prayers
,
p.
54.
They
think
it
therefore
every
way
the
safest
to
come
herein
as
near
as
possible
to
the
practice
of
the
Christian
Church
in
the
Apostles
time
,
and
those
succeeding
Ages
wherein
it
retain'd
most
of
its
primitive
purity
.
Nor
are
they
less
strengthened
in
their
judgment
by
experience
,
on
which
some
stress
may
be
justly
laid
when
we
are
to
determine
the
modes
of
Worship
(
●eft
undetermin'd
in
Scripture
)
agreeably
to
the
general
Rules
of
Scripture
,
and
especially
that
of
doing
all
to
Edification
.
Now
the
Dissenters
observe
,
that
where
publick
Forms
have
been
impos'd
,
and
the
ministration
of
Pastors
confin'd
to
'em
,
It
has
been
generally
attended
with
ill
effects
both
in
reference
to
Ministers
and
people
.
1.
In
reference
to
Ministers
.
For
as
in
those
Christian
Countreys
where
Preaching
has
been
disus'd
,
and
Forms
of
Instruction
and
Exhortation
(
call'd
Homilys
,
or
Sermons
)
provided
for
the
Clergy
,
they
have
by
this
use
of
'em
,
sunk
into
general
ignorance
and
sloth
,
and
taken
little
pains
to
furnish
themselves
with
abilities
to
instruct
their
people
;
So
,
where
stinted
Liturgys
have
been
impos'd
,
the
Clergy
,
by
the
constant
use
of
'em
,
generally
so
habituate
themselves
to
these
Crutches
,
that
they
are
unable
to
go
without
'em
,
and
find
themselves
at
a
great
loss
,
when
they
shou'd
accommodate
their
publick
or
private
prayers
to
that
great
variety
of
particular
occasions
wherein
they
shou'd
be
the
mouth
of
their
people
in
their
addresses
to
God
.
Whereas
the
constant
exercise
of
their
abilities
in
publick
Prayer
as
well
as
Preaching
greatly
improves
'em
,
and
furnishes
'em
for
assisting
their
Flocks
with
their
prayers
in
all
those
manifold
necessities
,
in
which
prescribed
Forms
are
no
more
pe●tinent
to
their
case
,
than
general
remedies
to
particular
diseases
.
2.
In
reference
to
the
pe●ple
.
For
they
generally
observe
them
prone
to
grow
more
cold
and
unaff●cted
under
the
continual
use
of
such
forms
,
and
consequently
in
greater
danger
of
turning
that
holy
duty
into
a
customary
lifeless
repetition
of
the
words
prescribed
to
'em
.
And
tho
this
be
not
in
it self
a
necessary
inevitable
consequence
of
prescribed
form●
,
because
no
doubt
a
well
prepared
mind
may
use
such
with
true
fervor
of
pious
affection
;
yet
considering
the
common
temper
of
mankind
,
there
is
something
in
the
constant
use
of
the
same
words
,
that
dos
as
naturally
tend
to
dull
our
affections
,
as
the
constant
use
of
the
same
Instrument
and
Tune
is
tedious
to
a
musical
Ear
,
whereas
a
sutable
variety
tends
more
to
raise
and
elevate
'em
.
And
tho
perhaps
some
few
very
devout
persons
may
avoid
this
inconvenience
of
constant
publick
Forms
,
yet
it
seems
incurable
in
the
generality
of
the
people
,
whose
case
must
be
chiefly
consider'd
,
when
we
consult
their
Edification
in
determining
the
particular
modes
of
Worship
.
I
will
not
disown
that
there
are
some
inconveniencys
on
the
other
side
,
which
I
shall
propose
with
the
same
freedom
,
and
offer
my
thoughts
of
'em
.
'T
is
indeed
true
as
the
Bp.
suggests
,
p.
41.
that
in
a
stinted
Liturgy
the
people
are
more
exactly
acquainted
before-hand
with
the
words
of
the
Prayer
they
are
to
joyn
in
,
than
when
the
Minister
is
left
to
the
exercise
of
his
own
Abilities
.
But
as
this
inconvenience
relates
rather
to
the
words
than
the
ordinary
matter
of
our
Prayers
,
so
how
little
weight
there
is
in
the
argument
drawn
thence
against
free-prayer
,
I
refer
the
Reader
to
the
excellent
reply
given
to
it
by
the
fore-mentioned
Bp.
Wilkins
,
't
is
commonly
objected
by
some
,
That
they
cannot
so
well
joyn
in
an
unknown
Form
(
For
so
he
calls
free-prayer
in
respect
of
those
that
hear
it
)
with
which
they
are
not
before-hand
acquainted
;
I
answer
,
That
's
an
inconsiderable
Objection
,
and
dos
oppose
all
kind
of
Forms
that
are
not
publickly
prescrib'd
.
As
a
man
may
in
his
judgment
assent
unto
any
divine
Truth
deliver'd
in
a
Sermon
which
he
never
heard
before
,
so
may
he
joyn
in
his
affections
to
a
holy
desire
in
a
Prayer
which
he
never
heard
before
.
If
he
who
is
the
Mouth
of
the
rest
deliver
thro
imprudence
what
we
cannot
approve
of
,
God
dos
not
look
upon
it
as
our
Prayer
,
if
our
desires
do
not
say
Amen
to
it
.
But
the
main
inconvenience
arises
from
the
danger
of
ex●osing
the
duty
to
contempt
by
unbeseeming
expressions
,
which
men
of
weak
judgments
often
fall
into
,
Of
which
his
Lp.
gives
us
a
hint
,
p.
56.
and
(
give
him
his
due
)
expresses
himself
with
great
modesty
and
truly
Christian
prudence
on
that
occasion
,
where
the
weakness
and
indecencys
of
some
might
perhaps
have
given
him
some
real
advantage
to
expose
'em
.
But
as
to
this
I
shall
only
suggest
,
That
I
think
such
as
are
incapable
of
using
free-prayer
without
apparent
hazard
of
rendring
it
contemptible
by
their
indecent
manner
of
performing
it
,
shou'd
no
more
be
admitted
to
the
Ministerial
Office
,
than
those
that
cannot
Preach
without
the
same
danger
.
Or
at
least
,
that
where
no
better
can
be
had
,
such
shou'd
rather
(
according
to
the
direction
the
General
Assembly
in
Scotland
fore-mention'd
gives
to
Masters
of
Familys
)
begin
with
some
good
Forms
,
till
by
study
and
exercise
they
are
capable
to
do
better
.
Having
said
thus
much
in
reference
to
our
practice
,
I
shall
only
subjoyn
as
to
that
of
the
Establisht
Church
,
1.
That
for
persons
uninspir'd
to
compose
Forms
of
Prayer
,
and
impose
the
use
of
'em
upon
others
,
is
neither
warranted
by
scriptural
precept
or
pattern
,
and
is
in
the
Bp's
sense
only
an
human
Invention
.
But
to
confine
all
publick
Prayers
to
such
prescribed
Forms
,
is
inconsistent
with
the
general
Rules
of
the
H.
Scriptures
relating
to
this
duty
.
2.
That
the
Reading
of
publick
Prayer
,
(
I
mean
Prose
not
Psalm-prayers
)
has
neither
precept
nor
example
in
the
Word
of
God
,
nor
indeed
in
the
practice
of
the
Primitive
Church
,
in
which
it
was
the
common
custom
to
pray
,
either
with
their
eyes
shut
or
lifted
up
towards
Heaven
.
And
indeed
this
practice
tends
so
much
to
dull
the
affections
of
those
that
joyn
in
this
duty
,
that
't
is
great
pitty
that
those
who
for
want
of
the
gift
of
prayer
,
are
obliged
to
use
Forms
,
shou'd
not
at
least
be
furnisht
with
the
gift
of
memory
to
repeat
'em
without
Book
.
3.
I
think
the
Arguments
us'd
in
the
grand
Debate
at
the
Savoy
against
the
frequent
Repetitions
in
the
Litany
,
and
the
shortness
of
the
Collects
as
defects
that
needed
being
reform'd
have
never
yet
been
well
answer'd
.
And
now
I
shall
conclude
this
Chapter
,
by
taking
a
little
notice
of
the
wonderful
discovery
the
Bishop
has
made
of
that
double
Artifice
or
Trick
the
Dissenters
use
,
to
make
Forms
of
Prayer
of
their
own
pass
with
the
people
for
extempore-ones
;
The
one
by
composing
several
Forms
,
and
committing
'em
to
memory
,
and
then
transposing
the
several
parts
of
'em
;
The
other
,
by
remembring
the
several
ways
they
have
tried
in
their
secret
prayers
to
express
the
same
thing
,
p.
55
,
56.
As
to
which
,
I
shall
only
observe
,
That
the
Dissenters
have
some
reason
to
take
it
unkindly
that
he
shou'd
expose
their
secrets
to
the
world
;
But
this
is
a
piece
of
treachery
that
must
always
be
expected
from
those
that
desert
their
own
Party
,
and
have
no
other
way
to
ingratiate
themselves
with
their
new
friends
.
Only
they
wonder
why
he
shou'd
strive
to
make
two
secrets
of
one
;
For
they
cannot
clearly
discern
any
gre●ter
difference
between
these
two
methods
,
than
between
two
different
ways
of
expressing
the
same
thing
.
But
to
do
right
to
his
Lp's
admirable
Wit
,
what
he
has
discover'd
is
yet
so
real
a
secret
to
all
I
have
discourst
about
it
,
that
I
cannot
find
one
of
'em
was
acquainted
with
it
before
,
and
therefore
we
are
all
oblig'd
to
return
him
thanks
for
teaching
us
this
new
and
more
dexterous
Art
of
managing
our
Devotions
.
Remarks
on
the
Chapter
concerning
Hearing
.
And
First
,
for
the
Directions
of
the
H.
Scriptures
about
it
,
I
shall
only
observe
,
I.
THat
I
do
fully
agree
with
him
in
general
,
That
the
Word
of
God
shou'd
be
Read
in
Christian
as
well
as
in
Jewish
Assemblys
.
There
is
no
doubt
it
was
so
in
the
Jewish
Synagogues
,
And
't
is
highly
reasonable
to
suppose
that
the
Writings
of
the
New
Testament
were
design'd
to
be
read
in
Christian
Churches
according
to
what
the
Bp.
has
quoted
from
4
Col.
16.
And
there
is
no
doubt
they
were
so
read
in
the
Primitive
Churches
.
Tho
that
other
place
which
the
Bp.
cites
,
(
wherein
the
Apostle
Paul
charges
Timothy
to
give
Attendance
to
Reading
as
well
as
Exhortation
and
Doctrine
,
1
Tim.
4.13
)
will
not
afford
any
cogent
argument
to
this
purpose
.
Because
Reading
here
as
well
as
Meditation
,
v.
15.
may
be
understood
of
those
private
subservient
means
which
young
Timothy
was
here
advis'd
to
use
for
promoting
his
proficiency
in
divine
knowledge
,
and
furnishing
him
the
better
for
the
exercise
of
his
Ministry
in
Exhortation
and
Doctrine
.
And
this
I
take
to
be
the
more
probable
sense
of
the
words
.
II.
That
Reading
the
Law
,
is
in
the
Scriptures
call'd
Preaching
of
it
,
I
do
not
find
any
solid
proof
for
.
For
in
the
passage
he
alledges
for
this
purpose
,
15
Acts
21.
Moses
in
old
time
has
in
every
City
them
that
Preach
him
,
being
read
in
the
Synagogues
every
Sabbath-day
)
Preaching
may
be
there
justly
understood
of
those
Expositions
of
the
Law
,
and
Applications
of
it
,
which
were
usual
,
and
are
elsewhere
observ'd
by
the
Bp.
from
13
Acts
14.
p
75.
And
of
such
Exposition
and
Application
't
is
most
reasonable
to
understand
that
noted
place
8
Neh.
8.
where
't
is
said
,
They
read
in
the
Book
in
the
Law
of
God
distinctly
,
and
gave
the
sense
,
and
caus'd
'em
to
understand
the
Reading
.
And
the
Bp.
dos
not
expresly
determine
whether
giving
the
sense
must
be
understood
of
a
Grammatical
or
a
Theological
Interpretation
,
p.
74.
I
hope
he
includes
the
latter
;
For
indeed
to
suppose
that
those
words
me●r●y
relate
to
translating
the
words
of
the
Law
out
of
the
Hebrew
into
another
Language
,
is
to
put
a
very
jejune
sense
on
'em
without
the
least
necessity
,
and
contrary
to
probable
evidence
from
other
places
and
particularly
from
that
fore-mention'd
13
Acts
14.
To
which
I
might
add
the
testimony
of
Philo
,
who
tells
us
(
apud
Euseb.
de
Prepar
.
Evang.
lib.
8.
cap.
2.
)
that
the
Priests
or
one
of
the
Elders
was
wont
to
read
the
Law
,
and
then
distinctly
explain
it
.
But
tho
I
wou'd
not
exclude
a
Grammatical
Exposition
of
the
words
of
the
Law
from
being
intended
here
,
yet
I
fee
no
reason
why
the
Bp.
shou'd
hence
recommend
to
us
the
Reading
the
Original
sometimes
in
publick
Assemblys
,
as
he
seems
here
to
do
,
p.
74.
unless
he
cou'd
suppose
two
things
;
First
,
that
the
body
of
our
people
cou'd
as
easily
come
to
understand
Hebrew
and
Greek
,
as
those
Jewish
Exiles
might
recover
the
knowledge
of
their
mother-tongue
;
and
Secondly
,
that
the
generality
of
Readers
had
the
same
Gift
of
Reading
those
Original
Languages
,
as
some
in
the
Primitive
Church
had
of
speaking
all
others
,
viz.
by
Inspiration
.
For
I
am
afraid
otherwise
many
of
'em
wou'd
but
go
very
untowardly
about
the
performing
such
a
Task
as
the
Bp.
wou'd
here
set
'em
.
III.
There
is
yet
less
ground
for
that
peculiar
sense
he
has
assign'd
to
Preaching
in
the
New
Testament
.
He
tells
us
in
general
,
It
signifies
to
declare
or
proclaim
the
word
of
God
as
a
Herald
or
Cryer
proclaims
the
Laws
and
Orders
of
a
King
.
Hence
(
saith
he
)
only
those
that
proclaim'd
the
Gospel
to
such
as
had
not
heard
it
before
,
or
read
the
Old
Testament
to
the
people
,
are
said
to
Preach
.
Preaching
is
distinguisht
from
Teaching
and
Exhortation
;
and
't
is
observable
that
in
the
whole
New
Testament
,
tho
Reading
the
Scriptures
is
call'd
Preaching
,
yet
interpreting
'em
'
applying
'em
,
or
exhorting
the
people
from
'em
in
a
Christian
Auditory
,
is
never
call'd
by
that
Name
.
P.
71.
And
again
,
p.
72.
The
O●iginal
words
which
properly
signify
Preaching
;
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
From
all
which
it
is
manifest
,
that
there
are
only
two
ways
by
which
the
word
of
God
is
properly
Preacht
;
The
first
is
,
when
't
is
declar'd
to
those
that
never
heard
it
before
;
The
second
is
,
when
the
very
words
of
the
Scripture
are
read
publickly
to
the
people
as
a
Cryer
dos
a
Proclamation
which
he
dos
not
word
himself
,
but
reads
it
in
the
words
in
which
't
is
deliver'd
to
to
him
.
Answ.
His
Lp.
wou'd
do
well
to
examin
his
Criticisms
a
little
better
before
he
assert
'em
so
confidently
;
For
there
is
none
of
these
new
ones
he
here
offers
,
but
seem
liable
to
very
strong
objections
,
which
I
shou'd
be
glad
to
hear
his
solution
of
.
For
against
his
new
Notion
of
the
sense
of
the
word
Preaching
in
the
New
Testament
,
I
wou'd
propose
this
obvious
one
;
The
Apostle
Paul
in
writing
his
Epistle
to
the
Romans
styles
those
to
whom
he
directs
it
,
Belov'd
of
God
and
call'd
to
be
Saints
,
and
Thanks
God
that
their
Faith
was
spoken
of
throughout
the
whole
world
,
v.
7
,
8.
And
yet
he
tells
'em
that
he
often
purposed
to
come
to
'em
,
but
was
let
hitherto
,
v.
13.
and
adds
,
v.
15.
So
much
as
is
in
me
I
am
ready
to
preach
the
Gospel
to
you
that
are
at
Rome
also
.
And
here
is
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Let
us
then
apply
it
to
one
of
these
two
ways
of
Preaching
,
to
which
the
Bp.
has
confin'd
the
sense
of
that
word
.
It
cannot
be
understood
of
declaring
the
Gospell
to
th●se
that
never
heard
it
before
,
For
he
tells
us
,
Their
Faith
had
been
spoken
of
throughout
the
whole
World
;
So
that
the
Gospel
cou'd
be
no
new
tidings
to
'em
.
He
must
then
(
if
the
Bp's
Criticism
be
true
)
mean
no
more
,
than
that
he
often
purpos'd
to
see
'em
,
because
as
much
as
in
him
was
,
he
was
ready
to
read
'em
some
Chapters
out
of
the
Old
Testament
at
Rome
also
.
Now
if
this
were
his
main
errand
and
business
there
,
he
need
not
have
been
so
much
concern'd
about
the
matter
.
The
disappointment
of
his
purpose
cou'd
be
no
great
prejudice
to
'em
,
unless
he
suppos'd
they
had
none
among
'em
able
to
read
.
Nor
needed
he
speak
of
his
reading
a
Chapter
as
so
difficult
a
thing
,
which
he
was
ready
to
do
as
much
as
in
him
lay
.
'T
is
plain
then
the
Apostle
was
a
stranger
to
the
Bp's
notion
of
Preaching
;
for
he
thought
instructing
those
more
fully
in
the
doctrine
of
Christianity
who
had
already
embrac'd
it
,
might
be
fitly
call'd
by
this
name
.
So
when
he
tells
us
,
Preaching
is
distinguisht
from
Teaching
,
How
hard
is
it
to
reconcile
this
with
the
following
Texts
.
We
read
in
the
28
Acts
,
v.
30
,
31.
That
Paul
abode
two
years
at
Rome
,
preaching
the
kingdom
of
God
,
and
teaching
those
things
which
concern
the
Lord
J●sus
Christ
.
So
that
the
Bp.
is
very
curious
to
distinguish
those
two
expressions
which
the
Inspired
Historian
plainly
took
for
synonimous
ones
.
So
the
same
Writer
gives
us
an
account
of
the
Apostle
Paul's
Speech
to
the
Elders
at
Ephesus
,
in
which
what
he
calls
teaching
'em
,
20
Acts
,
v.
20
he
calls
teach●ng
the
Gospel
,
and
preaching
the
kingdom
of
God
among
'em
,
v.
25.
And
in
both
these
places
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
us'd
,
and
in
this
latter
a
phrase
of
the
same
import
too
with
the
other
,
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
perhaps
an
argument
drawn
from
interest
may
prevail
above
any
other
.
The
Apostle
Paul
tells
us
,
1
Cor.
9.14
.
the
Lord
hath
ordained
that
those
who
preach
the
Gospel
shou'd
live
of
the
Gospel
.
This
Text
he
knows
is
generally
applyed
by
Expositors
to
prove
a
maintenance
due
to
ordinary
Ministers
.
And
Mr.
Mede
particularly
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
,
understands
the
reward
of
good
tidings
.
But
if
ordinary
Pastors
of
the
Church
have
no
other
way
now
left
of
preaching
the
Gospel
,
but
reading
the
Scriptures
(
as
according
to
the
Bp's
notion
they
have
not
)
I
am
afraid
the
people
wou'd
sadly
grudge
'em
so
large
Revenues
on
the
bare
account
of
such
Preaching
.
But
if
he
'll
give
the
Apostle
leave
to
explain
his
own
meaning
,
he
'll
find
that
preaching
is
the
same
thing
with
Teaching
,
or
instructing
the
people
in
the
Christian
Doctrine
;
For
't
is
so
explain'd
in
those
two
parallel
places
,
6
Gal.
6.
Let
him
that
is
taught
in
the
word
communicate
to
him
that
teaches
in
all
good
things
.
And
1
Tim.
5.17
.
Let
the
Elders
that
rule
well
be
accounted
worthy
of
double
honour
,
especially
them
that
labour
in
word
and
doctrine
.
If
these
be
parallel
Texts
,
as
Expositors
have
hitherto
taken
'em
to
be
;
then
to
teach
,
to
labour
in
word
and
doctrine
,
are
the
same
thing
as
to
preach
.
And
by
the
way
,
if
the
reward
of
good
tidings
be
due
to
those
that
preach
the
Gospel
,
and
if
Readers
be
now
the
only
Preachers
of
it
in
a
Christian
Kingdom
(
as
the
Bp's
notion
supposes
)
how
come
things
to
be
so
unequally
manag'd
,
and
so
contrary
to
the
Apostle's
direction
,
that
they
get
the
least
share
of
the
Reward
for
it
?
Why
are
these
true
laborious
preachers
put
off
with
so
stingy
an
allowance
,
while
those
Bishops
that
in
his
sense
never
preach
at
all
,
engross
the
double
honour
to
themselves
,
both
the
Dignity
and
the
Revenues
which
belong
to
such
as
preach
the
Gospel
?
I
shall
only
add
the
following
Texts
;
I
hope
the
Bp.
will
grant
that
our
Saviour
commission'd
his
Apostles
to
preach
when
he
sent
'em
to
disciple
all
Nations
,
28
Matth.
two
last
ver.
And
yet
he
enjoyns
'em
to
teach
'em
all
things
he
had
commanded
.
And
the
Apostle
Paul
accordingly
in
the
same
verse
calls
himself
a
preacher
and
a
teacher
,
2
Tim
1.11
.
And
these
expressions
are
plainly
us'd
as
equivalent
ones
,
5
Acts
42.
And
they
ceased
not
to
teach
and
preach
Jesus
Christ
.
So
15
Acts
,
v.
35.
Again
,
he
tells
us
,
That
preaching
is
distinguisht
from
exhortation
.
Now
I
think
we
have
no
reason
to
imagin
the
Apostle
Paul
understood
any
such
distinction
,
when
he
exhorts
Timothy
,
2
Tim
4.2
.
to
preach
the
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
be
instant
in
season
and
out
of
season
,
to
reprove
,
rebuke
,
exhort
with
all
long-suffering
and
doctrine
.
For
these
latter
expressions
seem
to
explain
the
former
.
And
I
hope
he
will
allow
the
Apostle
Peter
to
have
preacht
,
in
the
2
Acts
from
the
14th
to
the
40th
ver.
And
yet
what
he
spoke
is
call'd
an
Exhortation
,
v.
40.
Nay
,
to
put
the
matter
out
of
doubt
,
't
is
said
of
John
the
Baptist
,
3
Luke
18.
That
many
other
things
in
his
Exhortation
he
preached
unto
the
people
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Again
he
saith
,
That
interpreting
the
Scriptures
,
applying
'em
,
and
exhorting
the
people
from
'em
in
a
Christian
Auditory
,
is
never
call'd
Preaching
.
Now
either
those
many
discourses
of
the
Apostles
recorded
in
the
Acts
are
not
Preaching
,
or
else
quite
contrary
to
the
Bp's
notion
,
Preaching
was
interpreting
the
scriptures
,
applying
'em
,
and
exhorting
the
people
from
'em
.
For
I
would
fain
know
what
else
he
can
make
of
the
Apostle
Peter's
Sermon
,
2
Acts
,
from
the
14th
to
the
40th
.
3
Acts
,
from
the
12th
to
the
end
.
4
Acts
,
from
the
8th
to
the
20th
.
Of
Stephen's
,
7
Acts.
Of
the
Apostle
Peter's
,
10
Acts
,
from
the
34th
to
the
44th
.
Of
the
Apostle
Paul's
,
13
Acts
,
in
which
single
instance
,
the
Bp.
will
find
almost
all
his
Notions
overthrown
together
.
For
,
v.
15.
After
the
reading
the
Law
and
Prophets
,
the
Rulers
of
the
Synagogue
send
to
Paul
and
his
company
this
Message
,
Ye
men
and
brethren
,
if
ye
have
any
word
of
Exhortation
for
the
people
,
say
on
.
The
Apostle
addresses
himself
to
comply
with
their
proposal
.
And
accordingly
his
discourse
contains
an
Explication
of
several
passages
out
of
the
Old
Testament
relating
to
the
promised
seed
of
Abraham
,
an
application
of
'em
to
our
Blessed
Saviour
,
and
an
exhortation
to
'em
from
thence
to
believe
in
him
,
and
not
despise
and
reject
him
.
And
this
very
discourse
the
Apostle
calls
declaring
glad
tidings
,
(
or
preaching
,
for
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
v.
32.
If
the
Bp.
object
this
discourse
was
not
in
a
Christian
Auditory
,
't
is
easily
answer'd
,
What
can
the
difference
of
the
Auditory
signify
to
alter
the
nature
of
the
discourse
,
As
if
the
very
same
discourse
in
a
Synagogue
shou'd
be
preaching
,
but
quite
another
thing
in
a
Christian
Church
.
'T
is
plain
here
that
the
Apostle
preacht
when
he
interpreted
the
Scriptures
relating
to
Christ
,
applyed
'em
,
and
exhorted
the
people
from
'em
,
so
that
these
are
the
same
thing
.
And
if
he
still
pretend
that
such
Exposition
and
Application
had
some
other
name
given
it
when
us'd
in
a
Christian
Auditory
than
that
of
preaching
;
I
shall
,
to
remove
this
shadow
of
a
pretence
,
farther
add
,
I
suppose
he
will
not
doubt
,
but
the
Apostle
Paul
either
found
,
or
at
least
planted
a
Christian
Church
at
Rome
,
long
before
his
two
years
expir'd
,
and
yet
he
is
all
that
time
said
to
preach
the
kingdom
of
God
among
'em
.
So
no
doubt
there
was
a
Christian
Chur●h
at
Ephesus
;
and
yet
Timothy
residing
there
,
is
exhorted
to
preach
the
word
,
to
be
instant
in
season
and
out
of
season
.
And
in
the
place
I
first
alledg'd
,
the
Apostle
Paul
was
desirous
to
preach
the
Gospel
to
those
at
Rome
,
whose
Faith
was
already
so
eminent
,
and
so
publickly
known
and
celebrated
.
And
indeed
,
tho
the
Gospel
be
in
the
strictest
sense
only
news
to
those
that
first
hear
it
,
yet
it
dos
not
cease
to
be
good
tidings
,
or
a
joyful
message
for
being
often
repeated
.
So
that
since
the
Bp.
has
so
ill
hap
in
every
one
of
his
Criticisms
,
I
wou'd
advise
him
to
be
more
sparing
and
deliberate
in
offering
'em
to
publick
view
;
for
his
talent
dos
not
seem
to
lye
much
that
way
.
IV.
The
Scriptures
have
left
it
to
human
prudence
to
determine
,
What
portion
of
'em
shall
be
read
in
our
publick
Assemblys
,
and
in
what
order
and
method
.
To
clear
this
,
We
must
consider
there
are
two
ways
of
Reading
the
Scriptures
in
order
to
the
peoples
instruction
from
'em
.
As
either
1.
When
some
consid●rable
portion
of
'em
is
read
together
.
As
some
part
of
a
Book
or
Epistle
,
a
Psalm
,
&c.
For
the
division
of
the
Scriptures
into
chapter
and
verse
are
but
a
matter
of
late
Invention
.
2.
When
several
passages
are
read
out
of
several
Books
,
of
the
Old
or
New
Testament
,
which
are
parallel
to
each
other
,
and
serve
to
explain
the
same
Doctrine
,
or
clear
and
enforce
the
same
duty
.
And
tho
the
phrase
of
Reading
the
Scriptures
be
by
common
custom
appropriated
to
the
former
,
yet
if
we
will
speak
strictly
,
It
dos
as
truly
belong
to
the
latter
;
and
't
is
of
this
latter
way
of
Reading
the
Scriptures
for
the
people's
instruction
that
we
have
the
clearest
warrant
from
the
examples
of
the
Apostles
,
and
the
accounts
given
us
in
the
New
Testament
of
the
practice
of
the
Christian
Church
.
Nor
do
those
banish
either
of
these
ways
of
reading
(
either
an
entire
portion
,
or
several
parallel
Texts
)
that
interpose
an
explicatory
and
applicatory
Paraphrase
between
the
several
parts
that
are
read
.
Nor
dos
the
Bp
,
that
I
can
find
,
so
much
as
pretend
to
produce
any
thing
from
Scripture
against
the
intermixing
such
a
paraphrase
in
our
reading
the
Scriptures
.
Now
if
he
consult
all
the
Sermons
of
the
Apostles
recorded
in
the
Acts
,
he
will
find
that
they
did
read
(
or
what
is
the
same
,
did
recite
verbatim
,
and
propose
to
the
consideration
of
the
people
)
several
passages
of
the
word
of
God
,
all
tending
to
illustrate
and
prove
some
truth
or
duty
of
the
Christian
Religion
.
And
their
practice
herein
was
conformable
to
that
of
our
Blessed
Saviour
,
who
employd
the
first
Christian
Sabbath
,
I
mean
the
day
of
his
Resurrection
,
not
in
reading
an
entire
portion
of
Scripture
,
but
in
expounding
to
the
two
Disciples
all
those
passages
in
Moses
and
the
Prophets
that
related
to
himself
and
his
death
,
resurrection
and
ascention
,
24
Luke
,
24
Luke
,
from
the
13th
.
to
the
28th
.
Nor
do
I
find
in
that
account
given
of
the
Worship
of
Christian
Churches
,
1
Cor.
14
chap.
any
mention
made
of
Reading
the
Scriptures
,
as
a
distinct
thing
from
Doctrine
and
Interpretation
;
So
that
I
know
of
no
one
precept
or
example
in
all
the
New
Testament
relating
to
the
Christian
Church
for
this
way
of
reading
,
unless
what
may
be
inferr'd
from
the
4
Col.
16.
And
when
this
Epistle
is
read
omong
you
,
cause
that
it
be
read
also
in
the
Church
of
the
Laodiceans
,
and
that
ye
likewise
read
the
Epistle
from
Laodicea
.
But
then
we
must
not
urge
the
Inference
from
these
words
too
far
,
for
I
know
of
none
that
think
themselves
oblig'd
by
it
to
read
a
whole
Epistle
at
one
time
,
tho
no
doubt
it
was
fit
the
Colossians
shou'd
so
read
this
Epistle
then
,
as
we
shou'd
be
as
forward
to
read
a
much
longer
that
came
newly
to
us
from
the
same
inspired
Pen.
And
yet
because
reading
an
entire
portion
of
Scripture
was
so
constantly
practis'd
in
the
Old
Testament
,
and
the
reason
of
it
seems
in
part
to
extend
to
us
,
I
do
think
't
is
very
fit
that
that
way
of
Reading
shou'd
be
also
retain'd
in
our
publick
Assemblys
;
tho
how
long
an
entire
portion
shall
be
ordinarily
read
,
and
in
what
order
,
must
be
determin'd
by
Christian
prudence
according
to
the
general
Rules
of
Scripture
.
V
,
'T
is
granted
that
the
Word
of
God
shou'd
be
read
with
great
solemnity
;
but
there
is
no
particular
posture
prescrib'd
in
our
hearing
of
it
.
For
tho
we
read
,
8
Neh.
5.
that
the
people
stood
at
the
opening
the
Book
of
the
Law
,
yet
that
posture
seems
there
to
refer
to
the
Blessing
we
read
of
in
the
following
verse
.
And
tho
we
shou'd
grant
that
the
people
stood
here
when
the
Law
was
read
,
yet
they
are
elsewhere
said
to
sit
.
Thus
,
33
Ezek.
30
,
31.
when
they
came
professedly
to
hear
what
was
the
word
that
came
forth
from
the
Lord
,
yet
they
are
describ'd
as
sitting
before
him
as
his
people
.
And
those
assembled
in
the
Synagogue
on
the
Sabbath-day
,
13
Acts
,
14
,
15.
are
represented
as
using
the
same
posture
,
as
sat
down
while
the
Law
and
Prophets
were
read
.
VI.
For
explaining
and
applying
the
Scripture
by
way
of
Doctrine
and
Exhortation
,
It
was
a
constant
part
of
their
Lord's-day
worship
in
Christian
Assemblys
in
the
Apostles
time
.
Doctrine
is
mention'd
together
with
breaking
of
Bread
and
Prayers
,
as
one
branch
of
their
stated
devotions
,
2
Acts
42.
1
Cor.
14
26.
Nor
do
we
read
of
one
Christian
Assumbly
that
I
remember
on
that
day
without
it
.
And
it
appears
by
the
testimony
of
the
Ancients
,
that
it
was
constantly
practis'd
in
the
first
ages
of
Christianity
(
as
the
Bp.
himself
grants
,
p.
76
)
their
Sermons
being
usually
an
explication
and
practical
emprovement
of
that
portion
of
Scripture
which
had
been
read
.
Nor
dos
what
the
Bp.
suggests
,
p.
75.
render
it
probable
that
this
was
not
constantly
done
in
Christian
Churches
.
For
what
he
produces
from
13
Acts
15.
concerns
the
Jewish
Synagogues
,
and
even
the
argument
drawn
from
thence
is
not
cogent
,
for
tho
there
had
been
constant
provision
for
Enlargement
,
yet
the
Rulers
of
the
Synagogue
knowing
that
the
Apostle
and
his
followers
pretended
to
some
new
Doctrine
,
might
send
that
message
to
'em
.
For
what
he
saith
from
12
Rom.
6
,
7
,
&c.
That
St.
Paul
supposes
him
who
Teaches
,
and
him
whose
office
it
was
to
exhort
,
distinct
from
him
that
ruled
and
ministred
.
And
it
dos
not
appear
that
every
Church
was
furnisht
with
all
these
Officers
;
I
shall
only
answer
,
It
dos
not
appear
from
this
place
,
that
these
four
things
requir'd
four
distinct
Officers
.
We
read
only
of
two
ordinary
Officers
in
the
Christian
Church
,
viz.
Elders
,
or
Bishops
and
Deacons
;
See
1
Tim.
3.
1
Tit.
1
Phil.
1.
20
Acts
28.
To
the
latter
,
ministring
to
the
poor
belong'd
;
To
the
former
,
Teaching
,
Exhorting
and
Ruling
;
and
as
these
were
several
branches
of
the
same
Office
,
so
probably
since
there
were
many
such
Bishops
or
Elders
constituted
in
every
particular
Church
,
14
Acts
23.
1
Tit.
5.
Some
might
have
their
talents
and
abilities
more
suited
to
one
part
of
their
work
,
and
others
to
another
;
and
accordingly
they
might
ordinarily
divide
their
ministrations
,
and
each
attend
what
he
was
qualify'd
for
.
And
accordingly
the
Bp.
well
observes
,
that
that
the
Apostle
Paul
conjoyns
Doctrine
&
Exhortation
in
his
charge
to
Timothy
,
1
Tim.
4.13
.
And
't
is
probable
both
are
included
in
the
Apostle
Peter's
Exhortation
to
Elders
,
1
Pet.
5.1
,
2
,
3.
Lastly
,
I
do
agree
with
him
that
there
shou'd
be
such
a
summary
of
the
principal
doctrines
of
the
Gospel
as
our
Catechisms
and
Confessions
of
Faith
usually
contain
;
Which
form
of
sound
words
shou'd
be
held
fast
;
Tho
that
the
6
Heb.
1
,
2.
contains
that
form
mention'd
,
2
Tim.
1.13
.
is
but
doubtful
,
and
't
is
much
more
doubtful
whether
that
6
Heb.
1
,
2.
contain'd
six
distinct
principles
or
heads
of
doctrine
;
Of
which
,
more
afterwards
.
Having
consider'd
the
Directions
of
H.
Scriptures
in
reference
to
Hearing
,
I
shall
now
examine
the
Application
the
Bp.
makes
of
'em
to
the
Practice
of
the
Establisht
Church
,
and
that
of
the
Dissenters
IN
representing
the
practice
of
the
Dissenters
,
he
promises
to
do
it
with
the
same
Candor
and
Sincerity
that
he
has
hitherto
endeavour'd
to
observe
.
What
sort
of
Candor
and
Sincerity
that
is
,
the
Reader
has
already
had
a
sufficient
tast
of
,
and
he
will
find
the
Bp.
dos
not
in
this
Chapter
vary
from
the
Precedents
he
had
given
in
the
former
;
For
how
little
regard
he
has
had
to
Truth
,
in
the
following
Accusations
,
will
appear
upon
a
particular
review
of
'em
.
I.
He
charges
the
Dissenting
Ministers
with
disregarding
Scripture-Rules
and
Example
,
and
with
laying
aside
all
those
methods
of
Instruction
the
Scriptures
recommend
to
us
,
except
it
be
that
of
Exposition
and
Exhortation
.
Insomuch
(
saith
he
)
that
tho
a
man
frequent
your
Meetings
all
his
life
,
yet
he
has
no
security
,
or
hardly
possibility
,
of
learning
from
your
publick
Teachings
all
the
great
mysteries
of
his
Religion
,
or
the
necessary
principles
of
his
Faith
.
For
which
he
alledges
these
two
things
for
proof
.
1.
For
first
,
your
Teachers
are
entirely
left
to
their
choice
what
place
of
Scripture
they
will
explain
,
or
what
Subject
they
will
handle
;
And
hence
it
happens
that
hardly
any
one
man
in
his
life
,
ever
goes
thro
the
necessary
Articles
of
Faith
,
or
of
Practice
in
his
publick
Sermons
:
And
for
the
truth
of
this
,
he
appeals
to
our selves
.
2.
You
have
no
sumary
of
Principles
enjoyn'd
to
be
either
read
or
taught
in
your
publick
Assemblys
.
Answ.
There
are
some
Accusations
so
gross
and
shameless
,
that
't
is
hard
for
a
man
to
treat
'em
with
decency
,
and
to
such
Accusers
we
are
often
forc'd
to
apply
the
Archangel's
language
,
Ep.
Jude
,
v
9.
But
our
Author
has
that
peculiar
infelicity
,
that
the
more
notorious
untruths
he
delivers
,
he
is
still
the
more
confident
in
'em
,
and
nothing
will
serve
him
,
but
appealing
to
th●se
for
the
truth
of
what
he
says
,
who
most
certainly
know
it
to
be
false
.
For
with
what
face
can
the
Bp.
say
,
That
a
man
may
frequent
the
D●ssenters
Meetings
all
his
life-time
,
and
yet
have
no
security
,
or
hardly
possibility
of
learning
from
their
publick
Teachings
all
the
great
mysteries
of
his
Religion
,
or
Principles
of
his
Faith
,
and
appeal
to
our selves
as
witnesses
,
that
hardly
any
one
man
in
his
life
,
ever
goes
thro
the
necessary
Articles
of
Faith
,
or
of
Practice
in
his
publick
Sermons
?
Dos
he
indeed
hope
to
persuade
the
world
,
that
the
great
mysteries
and
Principles
of
the
Christian
Religion
(
Fx.
gr
.
the
doctrine
of
the
Trinity
in
Unity
,
the
Incarnation
of
Christ
,
his
Offices
as
our
Mediator
,
Faith
in
him
,
and
Repentance
towards
God
,
or
Regeneration
and
Conversion
,
the
priviledges
of
all
Believing
Penitents
,
their
Pardon
and
Justification
,
their
Adoption
and
Right
to
the
heavenly
Inheritance
,
the
office
of
the
H.
Spirit
as
our
Sanctifier
and
Comforter
,
the
necessity
of
his
supernatural
Aids
,
the
different
future
states
of
the
Righteous
and
the
Wicked
,
the
general
Resurrection
and
final
Judgment
,
&c.
)
are
seldomer
taught
in
their
Pulpits
than
in
those
of
the
Conformists
?
Or
that
the
Dissenting
Ministers
less
frequently
urge
the
great
duties
of
Godliness
,
Righteousness
,
Sobriety
,
and
a
heavenly
mind
and
life
upon
their
Hearers
?
Dos
he
not
know
that
the
Directory
requires
that
ordinarily
the
Subject
of
the
Minister's
Sermon
shall
be
some
Text
of
Scripture
holding
forth
some
Principle
or
Head
of
Religion
?
Nay
,
dos
he
not
know
that
the
peculiar
mysteries
of
the
Christian
Religion
are
so
much
more
frequently
inculcated
in
the
Sermons
of
Dissenters
,
as
occasion'd
some
of
'em
to
reproach
the
Conformists
with
Preaching
little
but
morality
,
and
borrowing
their
Discourses
rather
from
Cicero
and
Seneca
than
from
the
Apostolical
Writings
,
and
the
Conformists
to
reproach
them
with
turning
all
Christianity
into
mysteries
,
and
Preaching
morality
too
little
?
(
I
do
not
recite
these
criminations
as
approving
'em
,
for
I
abhor
such
general
and
blind
censures
,
but
as
an
evidence
that
matter
of
fact
is
in
the
general
opinion
of
both
sides
contrary
to
the
Bp's
representation
of
it
)
.
Or
dos
he
think
it
a
good
argument
to
prove
that
't
is
hardly
possible
for
our
people
to
learn
the
necessary
Articles
of
their
Faith
from
our
publick
Teachings
,
meerly
because
we
are
left
to
our
choice
as
to
the
Subject
we
treat
on
?
Can
he
find
any
scriptural
Rule
or
Example
prescribing
to
ordinary
Teachers
the
exact
order
in
which
they
shou'd
explain
the
mysteries
of
Christian
Religion
to
the
People
;
and
yet
was
it
therefore
hardly
possible
for
the
people
in
the
first
age
to
learn
'em
all
from
their
publick
Teachings
?
As
if
ordinary
judgment
and
prudence
were
not
sufficient
to
direct
every
Minister
in
this
part
of
his
duty
.
And
whereas
he
saith
,
that
hardly
any
one
man
in
his
life
ever
goes
thro
the
necessary
Articles
of
Faith
,
or
of
Practice
in
his
publick
Sermons
,
and
appeals
to
our selves
herein
,
I
must
needs
tell
him
,
all
the
Ministers
that
I
have
discourst
with
,
are
amaz'd
to
think
what
shou'd
tempt
him
to
assert
what
all
our
Hearers
know
to
be
a
groundless
calumny
.
And
whereas
he
tells
us
,
That
we
have
no
summary
of
Principles
enjoyn'd
to
be
either
read
or
taught
in
our
publick
Assemblys
,
I
might
here
enquire
what
precept
or
example
he
can
produce
from
Scripture
,
requiring
our
Reading
or
Teaching
such
a
summary
in
publick
,
distinct
from
the
H.
Scriptures
.
Nay
,
tho
we
shou'd
grant
him
that
the
Apostle
Paul
intends
such
a
summary
by
the
form
of
sound
words
mention'd
,
2
Tim.
1.13
.
yet
how
will
he
certainly
prove
that
it
was
to
be
publickly
read
and
taught
from
Timothy's
being
charg'd
to
hold
it
fast
?
The
39
Articles
of
Religion
the
Bp.
no
doubt
takes
to
be
such
a
form
of
sound
words
that
is
to
be
held
fast
,
and
yet
they
do
not
think
it
necessary
to
be
publickly
read
and
taught
,
any
farther
than
the
Doctrine
of
Ministers
shou'd
be
conformed
to
it
.
But
if
he
intend
hereby
to
accuse
the
Dissenters
as
careless
of
their
peoples
being
instructed
in
such
a
summary
of
the
Principles
of
Religion
,
or
(
as
we
commonly
speak
)
of
their
being
catechiz'd
,
I
do
not
know
any
Ministers
in
the
world
whom
he
can
less
justly
accuse
in
this
matter
.
And
perhaps
the
Ministers
of
the
North
of
Ireland
,
and
those
in
Scotland
,
do
(
speaking
generally
)
outstrip
all
others
that
we
know
of
in
the
Christian
world
,
as
to
their
unwearied
diligence
in
catechizing
those
under
their
charge
.
And
indeed
the
Bp's
accusations
put
me
on
the
necessity
of
doing
'em
justice
in
this
point
,
by
giving
the
Reader
some
account
of
their
general
practice
.
To
that
purpose
I
must
premise
,
that
they
divide
all
the
persons
in
their
Parishes
grown
up
to
years
of
discretion
into
Communicants
and
examinable
persons
.
For
Communicants
,
they
do
not
only
strictly
examine
them
as
to
their
knowledge
when
first
admitted
to
the
Lord's
Table
,
but
also
personally
visit
each
of
'em
once
a
year
at
least
,
and
particularly
examin
'em
as
to
their
progress
both
in
the
knowledge
and
practice
of
Religion
.
For
examinable
persons
,
they
divide
their
Parishes
into
so
many
districts
,
and
accordingly
for
every
district
once
a
year
,
they
publickly
appoint
the
time
and
place
when
they
intend
to
catechize
'em
,
and
accordingly
go
thro
the
whole
of
the
Catechism
with
'em
.
Nay
,
they
are
so
punctual
and
exact
herein
,
that
if
any
have
been
absent
,
they
publickly
appoint
another
day
for
the
catechizing
'em
.
So
that
there
is
not
one
of
these
persons
in
their
Congregations
come
to
years
of
age
,
who
is
not
once
every
year
constantly
instructed
in
the
principles
of
the
Christian
Religion
,
and
personally
examin'd
about
his
knowledge
of
'em
.
Now
either
the
Bp.
knows
this
matter
of
fact
,
or
he
dos
not
.
If
he
do
not
,
Why
will
he
pretend
to
censure
so
confidently
what
he
is
so
entirely
ignorant
of
?
If
he
do
,
How
can
he
excuse
himself
in
asserting
,
that
there
is
no
security
,
or
hardly
possibility
of
the
Dissenters
learning
from
the
publick
Teachings
of
their
Ministers
all
the
great
mysteries
of
their
Religion
,
or
necessary
Articles
of
their
Faith
,
when
those
very
Ministers
among
whom
he
resides
,
take
so
effectual
a
method
,
that
there
is
not
one
soul
under
their
care
,
but
if
he
learn
'em
not
,
't
is
grosly
his
own
fault
,
and
cannot
be
imputed
to
the
neglect
of
his
Minister
.
And
if
the
subtilty
of
this
charge
lye
in
the
word
publick
Teachings
,
I
shall
only
add
,
that
these
catechizings
of
the
persons
contain'd
in
these
several
districts
are
publick
Teachings
,
and
such
days
are
publickly
appointed
for
'em
,
on
which
the
people
can
best
convene
for
that
end
.
And
I
cou'd
wish
his
Lp.
cou'd
give
us
as
satisfactory
an
account
of
the
diligence
of
the
Conforming
Clergy
in
instructing
all
the
particular
persons
under
their
inspection
and
charge
.
And
I
may
add
,
that
in
the
Meetings
of
Dissenters
here
,
and
in
England
,
't
is
the
general
practice
to
catechize
publickly
on
the
Lord's-days
,
and
the
Catechism
is
usually
gone
thro
once
every
Summer
.
And
I
am
sure
our
Catechism
is
a
far
more
comprehensive
summary
of
the
Doctrins
and
Precepts
of
the
Christian
Religion
than
that
us'd
in
the
Establisht
Church
.
So
little
reason
reason
has
he
to
accuse
those
that
rather
set
others
a
Copy
worthy
their
imitation
.
And
what
his
Lp
saith
of
'em
,
is
so
contrary
to
truth
,
that
if
their
people
be
as
willing
to
learn
as
they
are
diligent
to
teach
,
't
is
scarce
possible
that
any
of
'em
shou'd
be
ignorant
of
the
necessary
Principles
of
their
Faith
.
For
the
Assemblys
Catechism
he
has
some
exceptions
against
it
,
which
I
shall
briefly
consider
.
1.
It
no
ways
(
saith
he
)
answers
the
design
of
a
form
of
sound
words
,
which
shou'd
contain
only
the
first
and
necessary
Principles
of
the
Oracles
of
God
in
such
words
and
method
as
may
make
it
easily
apprehended
and
attain'd
by
the
weak
and
unlearned
,
which
make
up
the
bulk
of
the
people
.
Answ.
How
can
the
Bp.
expect
any
Reply
to
so
general
a
charge
.
I
rather
think
the
Assemblys
Catechism
is
herein
excellently
suited
to
the
various
capacities
of
Catechumens
.
It
has
at
the
end
,
the
Creed
,
the
Lord's
Prayer
,
and
Ten
Commandments
as
the
summary
of
our
Belief
,
desires
and
practice
.
And
in
those
,
I
hope
his
Lp.
will
grant
the
first
and
necessary
principles
of
the
Oracles
of
God
are
plainly
laid
down
.
And
indeed
the
Church-Catechism
contains
little
more
.
But
for
those
whose
capacity
is
something
more
emprov'd
,
the
Questions
and
Answers
in
that
Catechism
do
excellently
explain
the
three
fore-mention'd
summarys
of
our
Religion
,
and
lay
down
such
other
Principles
as
are
the
most
important
and
needful
inferences
from
'em
.
And
why
dos
our
Author
imagin
that
no
form
of
sound
words
must
comprehend
more
than
what
is
to
be
first
taught
the
lowest
sort
of
Catechumens
,
when
almost
all
the
Reformed
Churches
do
herein
differ
from
him
;
few
of
whom
compose
Catechisms
for
their
people
that
are
not
rather
longer
than
the
shorter
one
compos'd
by
the
Assembly
.
And
whereas
he
adds
,
Our
Catechism
is
full
of
hard
words
,
school-terms
,
and
abstruse
notions
no
wise
necessary
to
be
known
,
nor
possible
to
be
understood
by
children
or
unlearned
persons
,
for
whose
Edification
principally
a
Catechism
ought
to
be
design'd
;
I
only
add
,
If
he
had
expected
any
Answer
,
he
shou'd
have
been
particular
in
his
accusation
,
and
not
left
us
to
ghess
in
the
dark
what
instances
he
grounds
it
upon
.
Again
,
He
accuses
it
of
being
so
long
and
intricate
,
that
no
one
child
in
ten
gets
it
by
heart
,
nor
one
in
500
retains
it
,
as
he
saith
he
has
found
by
experience
;
To
which
I
shall
only
answer
,
that
as
we
have
little
reason
to
believe
the
Bp.
has
so
often
tried
this
matter
as
to
enable
him
to
pass
so
particular
a
judgment
about
it
,
so
his
experience
and
ours
(
who
have
better
opportunity
of
trying
it
)
do
no
way
agree
.
For
we
know
there
is
nothing
in
this
particular
computation
that
comes
near
to
truth
in
matter
of
fact
.
And
I
believe
if
his
Lp.
make
a
more
accurate
trial
,
he
will
find
as
many
of
the
Dissenters
children
that
have
got
their
Catechism
by
heart
,
as
of
others
that
have
done
so
by
the
Church-Catechism
,
even
tho
the
former
be
so
much
larger
.
And
if
any
of
'em
forget
it
again
,
't
is
their
own
fault
,
not
their
Minister's
,
who
more
exactly
examin
'em
in
that
point
,
than
any
others
that
I
know
of
.
But
2.
His
severest
charge
against
this
Catechism
is
,
That
notwithstanding
its
length
,
it
is
imperfect
;
some
of
the
principles
of
the
Apostle's
Catechism
being
quite
left
out
of
it
,
I
mean
laying
on
of
hands
joyn'd
with
Baptism
,
6
Heb.
2.
A
great
defect
sure
in
a
Catechism
to
leave
out
a
fundamental
of
Christianity
.
Answ.
Is
it
not
strange
that
the
Bp.
shou'd
have
no
regard
to
the
reputation
of
his
own
Church
in
such
weak
censures
as
these
?
Dos
he
mean
that
our
Catechism
has
laid
aside
the
expression
of
of
laying
on
of
hands
,
or
the
thing
signify'd
by
it
.
If
he
mean
only
the
expression
,
cou'd
he
not
easily
foresee
that
such
an
objection
against
the
Assemblys
Catechism
has
no
weight
in
it
?
Nay
,
that
the
Church-Catechism
is
liable
to
the
same
objection
?
I
wou'd
desire
him
to
take
the
pains
to
read
it
over
,
and
tell
us
where
he
can
find
laying
on
of
hands
mention'd
in
it
.
If
he
means
the
thing
signify'd
by
laying
on
of
hands
,
Why
dos
he
not
tell
us
what
it
is
,
but
leave
us
to
blind
conjectures
what
this
fundamental
Principle
is
which
he
charges
our
Catechism
as
defective
for
the
omission
of
?
Dos
he
mean
such
laying
on
of
hands
on
children
as
our
Saviour
us'd
when
he
blest
'em
,
19
Matth.
13
?
Or
laying
on
of
hands
on
the
sick
when
they
were
heal'd
,
7
Mark
32
?
Or
Imposition
of
hands
on
such
as
the
Apostles
Baptiz'd
in
order
to
the
communicating
the
extraordinary
gifts
of
the
H.
Spirit
to
'em
,
8
Act
17
?
Or
imposition
of
hands
in
order
to
the
setting
persons
apart
to
some
sacred
Office
or
Charge
,
6
Acts
6
?
Or
imposition
of
hands
on
the
Sacrifice
,
1
Lev.
4.
8
Numb.
12.
29
Exod.
15.
2
Chron.
19.
v.
23
?
For
Expositors
mention
all
these
various
senses
of
the
word
in
their
comments
on
6
Heb.
2.
Now
I
wou'd
entreat
him
to
review
'em
,
and
tell
me
which
of
these
sorts
of
imposition
of
hands
is
spoken
of
in
the
Church-Catechism
.
(
For
I
hope
he
dos
not
mistake
the
Rubrick
about
Confirmation
for
a
part
of
it
.
)
If
none
of
'em
are
mention'd
in
it
for
the
Instruction
of
Catechumens
,
why
shou'd
he
charge
that
as
a
great
defect
in
our
Catechism
which
is
wanting
in
their
own
?
But
what
if
I
shou'd
tell
him
,
't
is
highly
probable
that
neither
Baptisms
nor
Imposition
of
hands
are
mention'd
in
that
fore-cited
summary
of
Principles
,
6
Heb.
2.
as
distinct
Principles
at
all
?
He
knows
Expositors
observe
that
the
Original
may
be
read
thus
,
Not
laying
again
the
foundation
of
Repentance
from
dead
works
and
Faith
in
God
,
being
the
Doctrine
of
Baptisms
and
Imposition
of
hands
(
i.
e.
the
Doctrine
typify'd
by
those
two
rites
in
the
Jewish
Religion
,
their
legal
Washings
or
Purifications
,
and
the
Imposition
of
hands
on
the
head
of
the
Sacrifice
)
.
For
as
those
legal
Purifications
were
typical
of
Repentance
from
dead
words
,
so
that
Imposition
of
hands
on
the
head
of
the
Sacrifice
was
typical
of
Faith
in
God
thro
a
Mediator
and
his
attoning
sacrifice
.
Or
we
may
take
both
these
rites
as
typical
of
Faith
in
God
,
thro
the
expiatory
and
cleansing
vertue
of
the
Mediator's
Sacrifice
.
And
I
shall
suggest
three
things
to
strengthen
this
Exposition
.
First
,
that
this
Exposition
is
most
agreeable
to
the
scope
of
the
Inspired
Writer
,
who
was
about
to
treat
of
this
Sacrifice
of
Christ
,
and
its
expiatory
vertue
,
as
the
Antitype
of
the
legal
Purifications
and
Sacrifices
,
(
as
appears
from
the
9th
ch.
of
that
Ep
)
.
Secondly
,
because
Baptisms
in
the
plural
number
is
never
,
that
I
know
of
in
all
the
Scriptures
,
us'd
concerning
Christian
Baptism
,
but
is
us'd
in
this
very
Ep.
concerning
the
Jewish
Washings
or
Purifications
,
9
Heb.
10.
Thirdly
,
because
't
is
not
easily
conceivable
how
any
of
the
other
sorts
of
Imposition
of
hands
shou'd
come
to
be
made
here
by
the
Inspired
Writer
,
a
fundamental
principle
of
the
Christian
Religion
.
For
why
shou'd
the
Doctrine
of
External
Baptism
or
that
of
Imposition
of
hands
in
any
of
the
senses
fore-mention'd
,
be
any
more
rank't
among
Fundamental
Articles
,
than
the
Doctrine
of
the
Lord's-Supper
,
of
which
there
is
not
the
least
mention
made
here
?
But
since
the
Bp.
seems
to
insinuate
here
as
if
he
took
the
Confirmation
practis'd
in
the
Establisht
Church
to
be
one
of
the
Principles
mention'd
,
6
Heb.
2.
I
wou'd
very
gladly
,
if
he
be
of
that
Opinion
,
understand
what
grounds
he
has
for
it
.
For
I
am
prone
to
suspect
that
the
Order
of
the
Church
about
Confirmation
,
is
an
Abuse
that
needs
to
be
reform'd
.
Were
there
nothing
more
in
it
,
than
a
grave
Bishop's
praying
over
children
,
and
using
this
common
Jewish
custom
as
our
Saviour
did
,
of
laying
his
hands
on
their
heads
while
he
prayd
,
I
shou'd
not
much
quarrel
with
it
,
tho
why
the
Parish-Minister's
Prayers
and
Blessing
(
under
whose
Pastoral
care
they
are
)
shou'd
not
be
as
significant
,
I
know
not
.
But
I
understand
no
good
reason
,
why
the
Bishop
shou'd
be
order'd
to
say
in
the
Collect
us'd
on
this
occasion
,
That
he
lays
hands
on
'em
by
the
example
of
the
H.
Apostles
,
to
certify
'em
by
this
sign
,
of
God's
favour
and
gracious
goodness
towards
'em
.
For
I
take
the
Arguments
which
the
learned
Daillé
has
produc'd
against
his
Romish
Adversaries
,
in
his
admirable
Discourse
about
Confirmation
,
to
prove
,
That
the
Apostles
laid
hands
on
the
newly-baptiz'd
only
to
communicate
the
extraordinary
gifts
,
not
the
ordinary
sanctifying
influences
of
the
H.
Spirit
,
to
be
unanswerable
.
How
come
our
Bishops
then
to
lay
hands
on
children
after
their
Example
,
when
they
do
not
pretend
to
any
such
power
of
communicating
those
extraordinary
gifts
as
the
Apostles
had
?
Nay
,
what
divine
warrant
have
they
to
certify
children
by
this
sign
,
of
God's
favour
and
gracious
goodness
towards
'em
?
What
promise
can
they
produce
of
God's
annexing
his
favour
to
this
sign
?
If
they
can
produce
such
a
promise
,
here
is
a
New
Sacrament
of
divine
Institution
in
the
Christian
Church
besides
Baptism
and
the
Lord's-Supper
.
If
they
can
produce
none
,
here
seems
to
be
a
new
Human
Sacrament
.
For
according
to
the
definition
of
the
Church-Catechism
,
Here
is
an
outward
visible
sign
,
viz.
The
Imposition
of
hands
;
'T
is
a
sign
of
spiritual
grace
,
no
less
than
God's
favour
and
gracious
goodness
;
The
Sign
is
made
a
means
of
conferring
it
,
because
those
that
use
it
,
profess
to
do
it
in
imitation
of
the
holy
Apostles
,
who
did
certainly
by
their
Imposition
of
hands
communicate
the
holy
Spirit
;
And
't
is
expresly
made
by
the
Collect
a
pledge
to
assure
'em
of
it
.
Here
wants
nothing
then
but
Christ's
Institution
,
which
if
it
be
not
produc'd
,
here
is
in
the
proper
sense
of
the
word
,
a
sinful
Invention
of
men
in
the
worship
of
God
.
And
we
shall
have
the
greater
reason
to
be
jealous
of
it
,
if
our
Author
advance
the
doctrine
of
it
into
an
Essential
Article
of
our
Religion
.
However
we
may
hence
perceive
that
't
was
not
in
vain
that
the
Church
Catechism
puts
so
wary
an
Answer
into
the
childrens
mouths
when
that
Question
is
propos'd
,
How
many
Sacraments
are
there
?
Answ.
Two
only
as
generally
necessary
to
Salvation
,
viz.
Baptism
and
the
Lord's-Supper
.
But
if
Confirmation
be
a
Sacrament
of
divine
Institution
at
all
,
I
know
not
why
it
shou'd
not
be
as
necessary
to
Salvation
as
either
of
the
other
;
If
it
be
not
,
Why
is
it
retain'd
?
I
know
indeed
there
is
a
sort
of
Confirmation
which
those
excellent
Divines
Mr.
Hanmer
and
Mr.
Baxter
plead
for
,
i.
e.
They
wou'd
have
adult
persons
oblig'd
publickly
to
own
their
Consent
to
the
Baptismal
Covenant
in
order
to
their
Admission
to
the
Lord's-Supper
,
But
then
they
wou'd
have
this
done
at
such
years
when
they
are
capable
of
professing
an
understanding
,
serious
and
credible
consent
to
it
.
But
this
can
no
way
excuse
the
common
practice
of
the
Establisht
Church
in
admitting
children
to
it
as
soon
as
they
can
say
the
Creed
,
the
Lord's-Prayer
,
and
Ten
Comandments
,
tho
no
such
understanding
consent
to
their
Baptismal
Engagements
can
be
expected
from
'em
.
For
this
is
no
better
than
perverting
a
most
useful
practice
(
and
agreeable
to
the
general
Rules
of
Scripture
)
into
an
empty
Formality
,
or
rather
a
solemn
Trifling
and
Mockery
.
Having
dispatch't
the
First
,
I
come
to
consider
the
Bp's
II
CHarge
against
the
practice
of
Dissenters
which
I
shall
deliver
in
his
own
words
,
But
the
most
sad
and
deplorable
defect
of
your
performance
of
this
duty
,
is
your
casting
out
the
Reading
of
the
Word
of
God
from
most
of
your
publick
Assemblys
directly
contrary
to
God's
Institution
and
Ordinance
for
the
Instruction
of
his
Church
;
Insomuch
that
in
many
of
your
Meetings
,
setting
aside
a
verse
or
two
for
a
Text
or
Quotation
at
the
discretion
of
the
Teacher
,
the
voice
of
God
is
never
publickly
heard
among
'em
.
This
is
matter
of
fact
,
and
undeniable
.
And
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
,
by
the
strictest
enquiry
I
cou'd
make
,
&c.
Sure
't
is
a
sad
thing
that
a
man
may
go
to
most
Meetings
many
years
,
and
never
hear
one
entire
Chapter
read
in
'em
.
Answ:
T
is
really
deplorable
,
that
some
men
,
when
they
write
for
a
Party
make
so
little
conscience
of
Truth
,
as
to
offer
the
most
barefac't
untruths
for
undeniable
matters
of
fact
.
And
I
am
sorry
that
the
Bp.
shou'd
be
so
unfortunate
in
his
Enquirys
,
as
to
meet
with
no
better
Informers
than
such
as
have
so
grossly
impos'd
upon
his
credulity
in
the
accounts
they
have
given
him
of
the
practice
of
Dissenters
.
And
therefore
to
ease
him
of
these
sad
thoughs
that
he
seems
possest
with
on
this
occasion
,
I
must
relate
matters
of
fact
more
truly
to
him
,
viz.
That
't
is
the
general
practice
of
the
Ministers
in
the
North
of
Ireland
,
for
about
three
quarters
of
the
year
(
For
in
most
Meetings
the
Winter
quarter
is
only
excepted
)
to
read
every
morning
an
entire
portion
of
Scripture
(
usually
a
whole
Chapter
,
or
at
least
so
much
of
one
as
they
can
go
thro
with
in
an
Exposition
of
half
an
hours
length
)
.
And
upon
the
best
enenquiry
I
can
make
,
he
will
find
very
few
Meetings
,
if
any
at
all
,
that
vary
from
this
practice
,
What
Apology
then
can
he
make
not
only
for
his
charging
'em
with
casting-out
the
Reading
of
the
Scriptures
,
but
for
his
telling
us
,
that
perhaps
there
is
not
so
much
Scripture
read
in
all
the
Meetings
in
the
North
of
Ireland
in
a
year
,
as
in
one
day
in
the
Establisht
Church
.
Let
us
suppose
there
are
40
Meetings
in
the
North
of
Ireland
,
and
let
us
suppose
in
each
Meeting
half
a
Chapter
read
every
Ld's-day
for
three
quarters
of
the
year
;
(
And
this
is
the
least
that
is
really
read
,
for
they
more
commonly
read
a
whole
Chapter
)
yet
by
this
computation
there
will
be
near
800
Chapters
read
in
those
Meetings
in
a
year
;
And
will
his
Lordship
persuade
us
that
there
is
as
much
read
in
one
day
in
the
Church
?
If
he
mean
that
there
is
as
much
read
in
one
day
in
all
the
Parish-Churches
in
the
North
,
there
's
nothing
like
Truth
in
his
Assertion
.
If
he
mean
there
is
as
much
read
every
day
in
each
Parish-Church
(
as
his
words
seem
to
import
)
what
he
asserts
is
so
ridiculous
,
that
one
wou'd
think
,
if
he
had
no
regard
to
truth
,
yet
he
shou'd
have
some
to
common
sense
,
in
his
accusations
.
Nay
,
I
must
add
,
that
I
look
upon
his
Lordship's
charge
as
so
unjust
,
that
if
we
take
the
Scriptures
to
be
read
when-ever
they
are
verbatim
recited
to
the
People
,
and
compute
all
the
parallel
passages
of
Scripture
that
occur
in
their
Expositions
,
and
in
their
Sermons
(
in
both
which
the
N.
C.
Ministers
in
general
,
and
particularly
those
in
the
North
of
Ireland
,
never
us'd
to
be
sparing
in
the
use
of
their
Concordances
)
I
see
little
reason
to
doubt
but
there
is
as
much
of
the
Scriptures
read
,
or
as
much
of
the
inspired
word
of
God
propos'd
for
the
Instruction
of
the
people
in
each
Meeting
,
as
there
is
in
each
Parish-Church
.
And
in
the
former
't
is
always
read
with
this
advantage
,
that
whatever
is
read
,
is
expounded
too
,
in
order
to
the
peoples
being
more
fully
instructed
in
it
.
And
if
this
be
a
just
account
of
matter
of
fact
,
I
hope
his
Lordship
will
think
himself
oblig'd
in
honour
and
conscience
to
disabuse
his
Readers
by
retracting
so
gross
a
flander
as
this
,
of
our
casting
out
the
reading
of
the
Scriptures
,
and
justling
the
word
of
God
out
of
our
solemn
Meetings
,
so
that
his
voice
is
seldom
publickly
heard
in
'em
.
For
if
there
be
any
difference
between
us
and
the
Establisht
Church
in
this
point
,
It
lies
in
this
,
Whether
the
Reading
a
larger
entire
Portion
without
any
explication
(
or
,
as
he
speaks
,
without
cover
or
gloss
)
or
a
shorter
entire
portion
of
it
,
with
an
explication
chiefly
drawn
from
parallel
passages
of
Scripture
,
that
give
light
to
that
which
is
read
,
be
more
conducive
to
the
Instruction
and
Edification
of
the
People
?
And
here
the
Dissenters
are
ready
to
joyn
issue
with
him
.
For
as
to
this
debate
,
we
may
justly
appeal
to
all
sober
and
unprejudic'd
pe●sons
.
'T
is
certain
their
way
of
Reading
the
Scriptures
without
any
Exposition
of
'em
,
is
far
the
easi●st
;
and
he
need
not
take
any
great
pains
to
recommend
it
to
the
Clergy
,
who
are
not
likely
to
be
fond
of
this
human
Invention
of
lecturing
on
'em
.
But
if
the
other
way
of
reading
'em
(
viz.
with
a
brief
explication
)
be
not
more
instructive
and
edifying
to
the
People
,
't
is
because
the
Scriptures
are
best
understood
by
the
People
without
any
help
from
their
Teachers
.
And
if
so
,
why
did
our
Saviour
appoint
any
publick
Teachers
in
his
Church
at
all
?
If
there
be
such
a
plainness
in
the
Scriptures
as
needs
little
explication
to
ordinary
Hearers
,
If
they
apply
themselves
better
than
any
man
can
do
(
as
his
Lp.
insinuates
when
he
seems
to
touch
on
this
debate
,
p
94.
)
Why
shou'd
such
Teachers
undertake
so
needless
a
task
?
Why
shou'd
they
spoyl
the
plainness
and
efficacy
of
the
Scriptures
with
their
useless
endeavors
to
explain
'em
to
the
understandings
,
and
urge
'em
on
the
Consciences
of
their
people
?
Nay
,
if
the
bare
Reading
the
Scriptures
be
most
edifying
,
meer
Readers
are
far
preferable
to
the
best
Teachers
,
and
a
good
pair
of
eyes
and
lungs
will
enable
the
most
ignorant
Curate
to
contribute
as
much
to
the
Instruction
and
Salvation
of
the
People
by
the
exercise
of
those
natural
Talents
,
as
the
most
judieious
Divine
can
by
his
laborious
endeavours
to
explain
and
apply
the
Scripture
,
and
by
the
exercise
of
those
gifts
which
are
the
product
of
the
Divine
Blessing
on
his
unwearied
study
of
those
sacred
Writings
.
And
if
his
Lp.
can
persuade
us
of
the
truth
of
this
,
we
shall
save
a
great
deal
of
our
money
that
we
lay
out
in
buying
,
and
our
pains
in
reading
such
useless
things
as
Commentarys
on
the
Bible
.
But
sure
when
our
Protestant
Divines
assert
the
Scriptures
to
be
plain
in
all
things
necessary
to
Salvation
,
(
as
he
tells
us
,
p.
94.
)
they
do
not
mean
so
plain
,
as
to
exclude
our
diligence
in
comparing
one
part
of
Scripture
with
anothor
,
or
the
help
of
Teachers
to
direct
and
assist
us
therein
.
Much
less
do
they
suppose
their
help
unnecessary
to
our
growing
in
divine
knowledge
,
and
going
on
to
perfection
in
it
.
'T
is
indeed
true
that
there
are
some
few
Meetings
(
tho
perhaps
not
five
in
this
whole
Kingdom
)
in
which
there
is
rarely
any
entire
portion
of
Scripture
read
.
And
yet
even
these
the
Bp.
dos
unjustly
charge
with
banishing
the
Reading
of
the
word
of
God
,
since
they
retain
that
most
useful
way
of
Reading
it
,
(
viz.
the
Reading
many
parallel
Texts
that
illustrate
the
same
Truth
or
duty
)
of
which
we
have
the
most
frequent
Examples
in
the
New-Testament
.
And
indeed
there
are
few
Sermons
of
Dissenters
in
which
there
is
not
as
much
of
the
Scriputres
recited
to
the
People
,
as
if
put
together
,
wou'd
make
up
two
or
three
Chapters
.
But
I
confess
I
take
the
omission
of
this
other
way
of
Reading
(
viz.
an
entire
por●ion
at
once
)
to
be
a
defect
which
I
wish
reform'd
in
those
few
.
Nay
,
when
the
shortness
of
the
days
in
the
Winter-quarter
leaves
no
room
for
Exposition
,
I
cou'd
wish
the
reading
an
entire
portion
were
still
more
generally
continued
,
as
't
is
done
in
some
Congregations
;
In
that
to
which
I
belong
,
both
are
continued
throughout
the
whole
year
.
The
Bp.
may
indeed
justly
charge
us
with
falling
short
of
reading
so
much
as
the
Directory
recommends
,
but
he
will
find
it
hard
to
prove
that
we
fall
short
of
what
any
command
of
God
to
the
Christian
Church
obliges
us
to
.
And
I
do
impartially
think
there
are
no
Christian
Assemblys
whatever
,
wherein
more
of
the
voice
of
God
in
his
Word
is
heard
by
the
P●ople
,
and
more
unwearied
diligence
us'd
to
bring
'em
to
the
understanding
of
what
he
has
there
reveal'd
.
Since
then
I
have
rectify'd
his
Lp's
mistake
in
matter
of
fact
,
I
hope
he
may
easily
see
how
little
we
are
concern'd
in
the
reasons
he
brings
to
condemn
what
he
so
falsly
accuses
us
of
,
viz.
our
general
casting
out
the
reading
of
the
Scriptures
,
or
in
the
Answers
he
gives
to
such
Excuses
as
he
pretends
are
alledg'd
to
justify
it
.
He
tells
us
indeed
,
that
he
has
found
such
pretences
to
justify
it
,
but
he
was
wiser
than
to
produce
his
Authors
for
'em
.
As
if
the
publick
were
concern'd
in
all
the
follys
he
can
pick
up
in
his
conversation
with
ignorant
people
.
And
no
wonder
when
he
meets
with
so
weak
Opponents
,
that
he
can
easily
triumph
over
'em
,
or
rather
that
he
can
answer
the
Arguments
he
frames
to
himself
.
For
as
I
have
shew'd
him
,
the
generality
of
the
Dissenters
need
no
apology
for
not
reading
the
Scripture
;
whatever
others
may
do
for
laying
aside
the
Exposition
of
what
is
read
,
to
whose
consideration
I
wou'd
recommend
the
excellent
words
of
St.
Austin
on
1
Joh.
where
speaking
of
the
Scripture
,
he
saith
,
Quare
legitur
si
sil●bitur
?
aut
quare
auditur
,
si
non
exponitur
?
and
those
of
St.
Bernard
,
Temp.
55.
Non
tradit
mater
parvulo
nucem
integram
sed
frangit
eam
et
nucleum
porrigit
.
But
yet
there
are
several
passages
in
his
discourse
on
this
Head
,
from
p.
84
to
p.
103.
too
gross
to
pass
without
some
remark
on
'em
.
P.
85.
He
bids
us
,
Remember
of
whom
't
is
said
,
7
Mark
6.
This
people
honours
me
with
their
lips
,
but
their
heart
is
far
from
me
.
While
you
thus
justle
out
the
word
of
God
out
of
your
solemn
Meeting
to
make
room
for
your
own
Sermons
,
I
beseech
you
to
consider
whether
this
be
not
laying
aside
the
Commandments
of
God
for
men's
Inventions
,
unless
you
'll
call
your
Sermons
(
as
some
Quakers
are
said
to
do
)
as
much
the
word
of
God
as
the
Bible
.
Answ.
Dos
his
Lp.
indeed
imagine
,
that
a
sermon
which
chiefly
consists
of
several
parallel
passages
of
the
word
of
God
compar'd
togther
,
and
recited
in
that
order
as
may
illustrate
or
apply
each
other
,
justles
out
the
word
of
God
?
Or
dos
a
Lecture
,
which
is
an
entire
portion
of
Scripture
,
read
and
explain'd
,
justle
it
out
?
Is
the
word
of
God
excluded
by
being
explain'd
and
applied
when
't
is
read
?
Or
do
those
less
honour
the
Word
of
God
in
their
hearts
,
who
desire
to
hear
it
expounded
and
applied
,
then
those
that
are
content
to
have
it
read
without
any
such
additional
help
to
understand
it
and
profit
by
it
?
May
we
not
as
wisely
tell
our
Author
that
he
has
just
led
out
this
Text
by
paraphrasing
it
,
especially
when
he
has
done
it
so
untowardly
,
and
so
little
agreeably
to
the
design
of
our
Blessed
Saviour
?
Nay
how
comes
he
here
to
call
Sermons
the
Inventions
of
Men
?
Dos
he
think
that
God
has
not
as
expressly
enjoyn'd
Teaching
and
Exhortation
,
as
Reading
the
Scriptures
to
Christian
Pastors
?
Nay
of
the
two
more
expressly
,
there
being
far
more
numerous
and
plain
passages
for
the
former
then
for
the
latter
,
as
distinguisht
from
the
former
?
How
comes
he
then
to
make
that
a
human
Invention
which
he
owns
has
scriptural
Example
to
warrant
it
,
p.
75.
nay
for
which
I
have
produc't
him
plain
precepts
too
?
Nay
how
comes
he
to
assign
us
so
wonderful
a
Reason
,
why
we
must
own
Sermons
to
be
men's
Inventions
,
viz.
that
otherwise
we
must
call
e'm
(
as
some
Quakers
are
said
to
do
)
as
much
the
word
of
God
as
the
Bible
?
Dos
he
indeed
espouse
that
sottish
Opinion
of
the
Quakers
who
account
every
thing
in
the
Worship
of
God
a
human
Invention
that
is
perform'd
in
the
exercise
of
our
own
rational
Faculties
,
and
requires
our
Study
and
Meditation
in
the
composure
of
it
?
If
he
do
,
I
am
afraid
he
must
abandon
the
Reading
of
the
Scriptures
as
an
human
Invention
too
,
because
that
requires
the
use
of
our
Eyes
,
and
some
small
use
of
our
Vnderstandings
too
to
read
right
?
Nay
he
must
on
the
same
account
call
all
the
Collects
in
the
Liturgy
human
Inventions
(
as
the
Quakers
do
)
because
he
cannot
pretend
'em
to
be
as
much
divinely
inspir'd
as
the
Prayers
recorded
in
the
Bible
.
And
dos
he
expect
that
we
should
regard
such
uncharitable
censures
as
are
founded
on
such
wild
and
confus'd
Notions
as
these
are
,
any
more
than
we
do
the
senseless
clamours
of
the
Quakers
themselves
,
who
at
least
in
this
matter
speak
more
consistently
with
themselves
then
his
Lp.
dos
when
he
talks
of
human
Inventions
?
His
Lp
tells
us
,
p.
88.
Many
of
our
common
People
are
strangers
to
the
History
of
the
Bible
,
and
the
first
Principles
of
Christianity
.
Answ.
Either
he
means
they
are
more
so
,
in
proportion
to
those
that
are
members
of
the
Establish't
Church
,
or
he
dos
not
,
If
not
to
what
purpose
dos
he
upbraid
the
Dissenters
with
it
.
If
he
dos
,
I
wou'd
desire
him
to
consult
his
credit
a
little
better
then
by
obtruding
so
notorious
untruths
upon
the
world
.
'T
is
impossible
to
make
exact
Computations
of
this
kind
;
But
I
doubt
not
,
that
if
he
takes
a
thousand
Families
of
each
Communion
,
he
will
find
that
for
one
of
the
Conforming
Laity
that
reads
the
Scripture
dayly
in
their
Families
there
are
ten
or
more
of
the
Dissenters
.
I
am
credibly
inform'd
by
such
as
live
in
the
North
,
that
most
Families
of
Dissenters
read
the
Scriptures
dayly
,
and
especially
on
the
Lord's
day
,
both
before
they
come
to
the
publick
worship
and
after
;
And
't
is
partly
on
that
account
that
the
Ministers
lay
down
their
Expository
Lectures
in
the
depth
of
Winter
.
Whereas
since
comparatively
so
few
Conforming
Families
have
the
Scriptures
read
in
'em
,
there
may
be
perhaps
the
greater
necessity
for
the
reading
a
larger
entire
portion
of
'em
in
the
Parish
Churches
.
I
may
say
the
same
as
to
the
other
branch
of
the
Accusation
,
For
the
account
given
before
of
the
care
of
their
Ministers
to
catechize
every
particular
person
in
their
Parishes
renders
it
absolutely
incredible
that
their
People
should
be
greater
strangers
to
the
first
Principles
of
Christianity
then
others
on
whom
no
such
particular
pains
are
bestow'd
.
The
Bp.
tells
us
,
p.
95.
Reading
a
Verse
or
two
,
and
trusting
to
the
Minister's
Application
,
without
the
Peopl's
being
acquainted
with
the
whole
Body
of
Scripture
,
dos
put
Christians
too
much
in
the
power
of
their
Teachers
,
&c.
This
is
the
very
Artifice
whereby
the
Romish
Priests
keep
their
People
in
Ignorance
;
And
your
Teachers
using
the
same
method
seems
too
like
a
design
on
their
Hearers
,
and
tempts
the
World
to
suspect
that
they
are
afraid
of
the
naked
simplicity
of
the
Scriptures
,
since
they
dare
not
trust
the
People
with
hearing
'em
publickly
read
,
except
they
add
their
own
glosses
on
'em
.
Answ.
Has
his
Lp.
any
just
ground
for
this
invidious
Comparison
?
Do
the
Romish
Priests
when
they
Preach
put
Bibles
into
their
people's
hands
?
Do
they
read
it
to
'em
in
their
Mother
Tongue
?
Do
they
urge
their
people
to
bring
Bibles
with
them
,
and
like
the
Noble
Beraeans
,
to
examin
all
they
deliver
,
and
not
to
take
things
on
trust
from
their
Teachers
,
without
trying
what
they
hear
by
that
infallible
Test
?
And
yet
he
knows
this
is
the
Dissenters
practice
,
to
whose
Meetings
most
of
their
people
bring
Bibles
,
whereas
few
comparatively
bring
'em
to
the
publick
Churches
,
unless
it
be
that
small
part
of
'em
which
the
Common-Prayer-Book
contains
.
Nay
,
do
not
those
rather
imitate
the
Romish
Priests
,
who
tho
they
lock
not
up
the
Scriptures
in
an
unknown
Tongue
,
yet
never
open
'em
when
they
read
'em
by
a
judicious
Exposition
?
Or
dos
he
think
bare
reading
the
Scriptures
,
without
ever
comparing
'em
,
will
best
acquaint
the
People
with
the
body
of
'em
?
Or
dos
he
think
the
People
are
in
greatest
danger
of
being
seduc't
,
when
the
Scriptures
are
explain'd
as
well
as
read
to
'em
,
and
that
they
are
then
likest
to
take
up
the
right
sense
of
'em
when
they
have
no
Interpreter
to
guide
'em
?
Were
the
Apostles
afraid
of
the
naked
simplicity
of
the
Scriptures
because
they
took
so
much
pains
to
add
their
own
glosses
on
'em
?
Or
dos
he
think
that
meer
Readers
have
done
more
to
recover
Christianity
to
it's
primitive
simplicity
and
purity
,
and
to
reclaim
the
world
from
the
delusions
of
Popery
then
the
most
laborious
Expositors
?
Why
then
do
we
not
throw
away
all
our
Commentaries
on
the
Bible
?
Why
dare
not
his
Lp.
in
this
Discourse
trust
us
with
the
naked
simplicity
of
the
Scriptures
he
quotes
in
it
without
adding
his
own
glosses
on
'em
?
Or
will
he
own
this
for
a
just
temptation
to
suspect
that
he
has
some
design
upon
his
Readers
?
For
the
5th
.
Excuse
,
p.
96.
viz.
That
the
Word
of
God
,
that
dead
Letter
,
is
a
dull
formal
thing
,
without
spirit
or
life
,
where
it
is
not
applied
,
&c.
I
wonder
what
Dissenter
suggested
it
to
his
Lordship
;
For
't
is
a
very
dull
pretence
,
and
yet
I
do
not
see
that
the
main
thing
he
insists
on
in
his
Answer
dos
vary
much
from
the
nature
of
the
Objection
.
For
not
to
insist
on
his
still
calling
that
a
human
Invention
,
which
is
undoubtedly
of
Divine
Appointment
,
(
and
by
his
own
Confession
has
the
warrant
of
Scriptural
Example
,
p.
75
,
)
If
there
be
any
thing
to
the
purpose
against
the
Dissenters
practice
in
his
3d.
and
4th
.
Consideration
,
it
must
be
founded
on
this
supposition
,
That
't
is
a
great
character
of
a
Spiritual
Man
to
love
to
hear
the
Scriptures
read
without
any
Exposition
or
Application
,
but
of
a
Carnal
Man
,
to
delight
more
in
Scripture
read
and
expounded
too
,
then
in
the
Scripture
barely
read
.
For
so
he
applies
that
noted
passage
of
the
Apostle
Paul
,
1
Cor.
2.13
.
And
thence
He
reproaches
the
Dissenters
as
(
notwithstanding
all
their
pretences
to
a
more
then
ordinary
spiritualness
and
reformation
)
little
advanc't
above
the
natural
man
that
neither
receives
nor
relishes
the
things
of
God
,
at
least
not
as
they
ought
.
Answ.
If
any
thing
cou'd
put
us
out
of
conceit
with
Expositions
of
the
Scripture
,
it
wou'd
be
such
scurvy
and
abusive
ones
as
this
,
which
his
Lp.
here
offers
.
And
I
do
not
believe
there
is
any
Dissenter
but
wou'd
delight
in
the
perusal
of
those
excellent
words
of
the
Apostle
,
while
he
nauseates
such
an
insipid
gloss
on
'em
.
For
must
it
not
argue
a
strange
Confusion
in
a
man's
Notions
of
things
to
suppose
those
things
so
opposite
and
inconsistent
that
so
admirably
accord
together
?
Dos
the
Bishop
think
the
style
of
the
Scriptures
is
as
familiar
to
ordinary
Readers
now
,
as
it
was
to
those
to
whom
the
several
parts
of
it
were
first
immediately
directed
,
or
that
there
is
no
difficulty
in
the
ordinary
parts
of
it
that
renders
a
brief
Interpretation
highly
useful
to
the
Church
?
And
do
those
love
or
relish
the
Word
of
God
less
then
others
,
who
are
not
contented
with
the
bare
reading
of
it
without
desiring
all
the
help
their
Teachers
can
give
'em
for
their
right
understanding
and
applying
it
?
Was
it
an
Argument
of
a
carnal
mind
in
the
Queen
of
Candace's
Treasurer
that
he
was
not
satisfied
with
reading
God's
Word
by
the
Prophet
Isaiah
,
without
desiring
Philip
to
expound
it
,
8.
Acts
27
?
Is
it
so
carnal
a
practice
in
Ministers
to
read
Commentators
on
the
Bible
,
or
in
the
People
to
desire
to
enjoy
this
fruit
of
their
studies
and
labours
?
Is
it
a
carnal
temper
to
be
most
affected
with
the
Scriptures
when
we
most
clearly
discern
the
true
sense
of
'em
;
but
on
the
contrary
,
a
spiritual
disposition
to
delight
in
'em
most
when
we
understand
'em
least
?
Or
rather
,
dos
not
such
discourse
as
this
look
too
like
a
shrewd
design
to
gratifie
the
carnal
and
lazy
humour
of
the
Clergy
,
by
excusing
'em
from
the
pains
they
should
take
in
studying
the
Scriptures
in
order
to
the
edifying
their
People
by
a
judicious
interpretation
of
'em
?
As
if
our
Author
wou'd
have
e'm
all
transform'd
into
such
as
the
49th
.
Canon
of
the
Church
of
England
refers
to
,
who
,
tho
Benefic't
yet
being
unlicens't
to
Preach
,
are
not
to
take
on
them
to
Expound
in
their
own
Cure
or
elsewhere
any
Scripture
or
matter
of
Doctrine
,
and
have
no
higher
priviledge
allow'd
'em
,
then
that
they
study
to
read
aptly
and
plainly
(
without
glozing
or
adding
)
the
Homilies
already
set
forth
,
&c.
(
And
by
the
way
,
I
perceive
the
Compilers
of
those
Canons
were
great
Strangers
to
our
Author's
Notion
of
Preaching
)
But
after
he
has
examin'd
the
pretences
he
feigns
the
Dissenters
to
make
,
(
for
't
is
evident
they
never
brought
any
for
not
Reading
the
Scriptures
)
he
ventures
to
give
us
what
he
himself
takes
to
be
the
true
Reason
of
their
supposed
Neglect
of
it
,
which
he
draws
from
2
Tim.
4.3
.
of
which
he
gives
us
an
admirable
Interpretation
.
The
Apostles
words
are
,
For
the
time
will
come
when
they
will
not
endure
sound
Doctrine
,
but
after
their
own
Lusts
shall
heap
up
to
themselves
Teachers
having
itching
Ears
.
Now
an
itching
Ear
(
saith
the
Bp.
)
is
one
that
loves
novelty
and
variety
.
Because
therefore
our
Church
gives
the
People
little
that
is
new
in
her
prayers
or
reading
the
Scriptures
,
but
retains
a
Form
of
sound
words
in
the
one
and
the
plain
word
of
God
in
the
other
:
Hence
it
is
that
some
People
cannot
endure
our
service
,
but
heap
up
to
themselves
Teachers
that
instead
of
Prayers
and
Praises
of
God's
immediate
Appointment
will
gratify
'em
every
meeting
with
a
new
Prayer
without
troubling
'em
with
such
Prayers
and
Sermons
as
they
think
old
which
are
incomparably
better
;
Only
the
itching
Ears
of
the
People
,
as
the
Apostle
foretold
are
pleased
with
the
novelty
and
variety
of
the
one
,
and
disgust
the
repetition
of
the
other
,
as
the
Israelites
did
that
of
Angels
Food
,
78
Ps.
25.21
Num.
5.
Answ.
If
we
be
so
fond
of
Novelty
and
Variety
as
the
Bp.
supposes
,
he
has
been
very
studious
to
gratify
our
humour
in
this
new
Paraphrase
,
of
which
I
dare
say
no
Expositor
before
him
ever
dream'd
.
For
whereas
the
Apostle
is
plainly
speaking
of
such
as
cou'd
not
endure
sound
Doctrine
,
and
therefore
sought
out
Teachers
that
wou'd
gratify
'em
with
some
new
Doctrines
,
more
grateful
to
their
Lusts
or
Fancys
,
and
entertain
their
itching
Ears
(
as
the
Apostle
explains
himself
in
the
next
verse
:
)
with
Fables
instead
of
Truth
.
The
Bp.
dos
with
profound
judgment
apply
it
to
those
that
desire
to
have
the
Scriptures
clearly
explain'd
to
their
Understandings
,
and
impartially
applied
to
their
Consciences
.
As
if
the
Apostle
had
here
quarrell'd
with
the
People
for
desiring
Sermons
,
when
he
had
in
the
very
verse
before
urg'd
Timothy
to
preach
the
word
,
To
be
instant
in
season
and
out
of
season
,
To
reprove
,
rebuke
,
exhort
,
with
all
long
suffering
and
Doctrine
.
And
if
we
shou'd
grant
the
Bp.
for
once
(
tho
as
I
have
shew'd
him
before
there
is
no
reason
for
it
)
that
the
Apostle
by
preaching
the
word
understood
Reading
it
,
yet
according
to
himself
,
Rebuking
,
reproving
and
exhorting
with
all
long
suffering
and
doctrine
must
imply
an
Exposition
and
Application
of
what
was
read
.
So
that
the
Bp.
has
unhappily
expounded
and
applied
this
passage
of
the
Apostle
in
direct
opposition
to
the
very
scope
of
it
,
which
was
to
urg
Timothy
to
constant
preaching
in
our
and
the
common
sence
of
the
word
,
as
the
most
effectuall
means
to
cure
people
of
that
itching
desire
after
such
new
Doctrines
and
Fables
as
wou'd
please
their
wanton
fancys
or
vitious
Inclinations
.
Whereas
the
Bp.
imagines
that
the
Apostle
here
condems
the
People's
fondness
for
such
Sermons
as
the
very
fault
they
were
to
be
cur'd
of
,
and
so
strangely
mistakes
the
Remedy
for
the
Disease
.
I
confess
how
much
soever
our
Ears
may
itch
after
Novelty
and
Variety
,
yet
he
cou'd
not
reasonably
expect
they
wou'd
be
charm'd
with
contradictions
,
which
instead
of
tickling
'em
grate
upon
'em
.
And
truly
if
our
Author
gives
us
no
better
Exposition
and
Application
of
Scripture
then
this
,
Wee
'l
be
much
rather
satisfy'd
he
shou'd
only
read
it
to
us
,
For
then
there
wou'd
be
less
danger
of
misunderstanding
it
.
But
I
wonder
why
his
Lp.
shou'd
tell
us
of
Prayers
and
Praises
of
God's
appointment
?
Dos
he
not
know
the
Collects
of
the
Liturgy
are
as
much
of
human
Composure
as
our
free
prayers
?
Why
then
shou'd
they
be
any
more
compar'd
to
Angels
Food
then
ours
,
which
are
rather
more
agreeable
to
scriptural
precept
and
Pattern
?
Nay
,
if
the
Scriptures
read
be
Sermons
of
Gods
Appointment
,
they
are
not
the
less
so
,
but
the
more
for
being
explain'd
and
applied
,
as
appears
from
this
very
direction
of
the
Apostle
to
Timothy
,
to
preach
the
word
to
be
instant
in
season
,
&c.
to
rebuke
,
&c.
I
shall
conclude
what
relates
to
our
practise
with
the
concluding
words
of
this
chapter
of
the
Bp's
.
But
as
Aaron
to
please
the
Israelites
made
the
Golden
Calf
,
so
some
Ministers
tho
contary
to
their
own
principles
have
changed
God's
Institution
to
please
their
People
,
and
left
out
the
constant
regular
Reading
God's
word
because
their
People
grew
weary
of
it
.
But
let
all
men
judg
who
behave
themselves
most
like
the
faithful
Ministers
of
Christ
,
We
who
keep
to
the
reading
God's
word
according
to
his
own
Institution
,
whether
the
People
will
hear
or
forbear
,
or
they
that
comply
with
'em
and
lay
aside
God's
command
to
oblige
and
please
'em
.
Answ.
I
have
already
consider'd
the
injustice
of
this
charge
,
And
only
add
,
That
those
more
fully
comply
with
God's
command
,
who
read
and
expound
then
those
that
only
read
.
And
I
am
sure
as
the
Dissenters
practise
herein
costs
'em
more
labour
,
so
,
if
their
People
be
not
more
edify'd
by
it
,
It
must
be
their
own
fault
.
With
what
justice
then
or
indeed
with
what
sense
dos
his
Lp.
compare
the
Dissenters
practise
herein
to
Aarons
making
a
Golden
Calf
to
please
the
People
?
Are
indeed
Lectures
and
Sermons
such
dangerous
Idols
,
Or
is
Hearing
the
Scriptures
expounded
when
read
so
pernicious
a
piece
of
Idolatry
?
Is
not
the
Interpretation
of
Scripture
as
truly
a
divine
Ordinance
as
the
Reading
of
it
?
And
will
any
man
that
considers
what
he
saith
set
the
one
in
opposition
to
the
other
?
Or
rather
wou'd
not
the
confining
Ministers
to
the
Reading
the
Scriptures
only
,
tend
to
debase
'em
into
such
a
sort
of
Priests
as
Jeroboam
made
of
the
meanest
of
the
People
when
he
set
up
the
Worship
of
the
Golden
Calves
.
1
Kings
12.31
.
I
mean
such
Priests
as
need
little
other
furniture
for
their
publick
Ministrations
then
their
book
and
their
eyes
,
and
are
under
no
obligation
to
study
the
Scriptures
because
they
are
under
no
necessity
of
interpreting
'em
to
the
People
?
And
what
a
sort
of
Clergy
are
to
be
found
in
Russia
,
Muscovy
,
and
other
parts
of
the
Christian
World
,
where
they
are
turn'd
into
meer
Readers
,
we
have
so
sad
accounts
from
History
,
that
if
his
Lp.
intend
to
turn
his
Clergy
into
such
,
by
thus
discouraging
Sermons
as
an
human
Invention
,
I
shou'd
not
blame
the
dissenting
ministers
for
being
loth
to
come
under
his
conduct
and
regulation
.
I
shall
conclude
this
Chapter
with
observing
in
reference
to
the
practise
of
the
Establish't
Church
.
1.
That
I
suppose
the
Bp.
will
not
pretend
any
Warrant
from
precept
or
Example
in
the
Holy
Scriptures
,
for
the
reading
such
un-inspired
Books
as
those
of
the
Apocrypha
together
with
the
Canonical
Writings
of
the
Old
and
New
Testament
in
the
time
of
publick
Worship
:
And
therefore
I
hope
he
'l
censure
this
himself
for
one
of
his
human
Inventions
.
Especially
since
himself
owns
there
is
a
tenth
part
of
the
old
Testament
left
out
of
the
Churches
order
for
the
Reading
it
,
sure
to
exclude
that
and
introduce
in
the
stead
of
it
,
the
story
of
Bell
and
the
Dragon
,
Tobit
and
his
Dog
,
&c.
looks
very
like
the
preferring
meer
human
Composures
(
some
of
which
contain
foolish
and
incredible
Relations
)
before
that
part
of
God's
living
Oracles
.
Not
to
mention
how
little
care
is
taken
to
distinguish
'em
when
read
from
the
Canonical
Scriptures
,
and
prevent
the
common
people's
mistaking
'em
for
such
.
But
however
his
Lp's
prudence
is
commendable
in
taking
no
notice
of
this
matter
,
because
those
Accusations
are
best
past
over
in
silence
,
against
which
there
is
no
defence
.
2.
That
the
common
practise
of
the
Conforming
Clergy
in
the
Countrey
,
of
having
only
one
Sermon
on
the
Lord's
day
,
nay
in
the
far
greatest
number
of
Parishes
of
having
no
publick
Worship
at
all
one
part
of
the
day
,
is
a
defect
that
needs
some
effectual
Reformation
.
3.
That
the
Dissenters
seem
to
have
better
reason
to
blame
the
Conforming
Clergy
for
casting
out
the
Exposition
of
the
Scripture
when
read
(
as
that
Exercise
is
now
distinguish't
from
Sermons
)
then
the
Bishop
to
reproach
them
for
not
reading
the
Scripture
.
Remarks
on
the
Chapter
concerning
Bodily
Worship
.
And
here
First
,
As
to
the
Directions
of
the
holy
Scriptures
concerning
it
.
1.
I
Do
readily
agree
with
the
Bp
,
That
Bodily
Worship
is
Commanded
in
the
Scriptures
.
Not
that
I
suppose
it
(
as
his
Lp.
dos
)
to
be
a
distinct
part
of
Worship
from
Prayer
,
Praise
,
&c.
but
only
a
sutable
Adjunct
of
it
,
(
of
which
more
afterwards
)
.
2.
I
do
agree
with
him
also
,
that
the
most
common
postures
of
Bodily
Worship
mention'd
in
Scripture
,
as
us'd
in
Thanksgivings
and
Prayers
were
prostration
,
kneeling
or
standing
.
As
to
this
last
of
standing
,
the
Bp.
takes
notice
of
it
as
us'd
in
Thanksgivings
,
and
p.
143.
owns
it
to
have
been
a
Scripture-posture
in
Prayer
too
.
But
since
he
gives
no
instances
of
it
,
as
us'd
in
Prayer
,
I
shall
take
leave
to
subjoyn
a
few
,
and
the
rather
because
this
is
the
posture
the
Dissenters
most
generally
use
in
this
duty
when
publickly
perform'd
.
Of
this
posture
in
Prayer
,
the
best
Expositors
understand
Abraham's
standing
before
the
Lord
,
18
Gen.
22.
Thus
the
Levites
stood
up
in
that
Confession
and
Prayer
they
made
,
9
Neh.
4.
&c.
So
to
cry
to
God
,
and
stand
up
,
are
us'd
as
synonimous
expressions
,
30
Job
20.
And
15
Jer.
1.
Moses
and
Samuel's
standing
before
God
is
put
for
praying
to
him
.
So
also
,
18
Jer.
20.
And
accordingly
it
was
(
as
Grotius
observes
,
on
6
Matt.
5.
)
the
most
universally-receiv'd
custom
among
the
Jews
to
pray
standing
.
Thus
,
18
Luke
,
10
,
11.
Two
men
went
up
to
the
Temple
to
pray
,
and
standing
is
the
religious
posture
us'd
by
each
of
'em
.
So
11
Mark
.
25.
When
ye
stand
praying
,
forgive
,
&c.
Hence
Prayers
were
not
only
call'd
Stations
by
the
Jews
(
among
whom
it
was
a
celebrated
saying
,
That
without
stations
the
world
cou'd
not
subsist
)
but
also
by
some
of
the
most
ancient
Christian
Writers
.
For
the
Christians
not
only
imitated
the
Jews
in
this
religious
posture
,
but
because
they
accounted
their
Lord's-days
their
joyful
Festivals
,
they
forbad
kneeling
on
'em
,
and
requir'd
standing
.
3.
As
Prayer
and
Thanksgiving
are
such
Acts
of
Worship
wherein
we
immediately
address
our selves
to
God
,
so
hearing
seems
rather
to
be
a
mediate
act
of
Worship
,
and
therefore
the
same
posture
of
devotion
seems
not
necessary
therein
,
as
in
our
direct
Addresses
to
him
.
And
hence
we
read
of
sitting
,
as
the
posture
us'd
in
this
part
of
Divine
Worship
,
33
Ezek.
v.
31
—
And
this
is
practis'd
both
in
their
Congregations
and
ours
.
Being
thus
easily
agreed
as
to
the
Directions
of
Scripture
,
It
remains
that
we
consider
Secondly
,
the
Application
of
'em
,
In
which
the
Bp.
undertakes
to
represent
the
Principles
and
Practice
of
the
Dissenters
.
I.
As
to
our
Principles
,
He
saith
,
You
do
not
allow
Bodily
Adoration
to
be
any
part
of
God's
Worship
.
Answ.
If
he
mean
that
the
Dissenters
do
not
suppose
that
God
is
to
be
worshipt
with
our
body
as
well
as
spirit
,
and
that
we
are
not
oblig'd
to
use
such
external
postures
and
behaviour
as
may
most
fitly
express
our
inward
reverence
of
God
and
subjection
to
him
,
nothing
can
be
more
groundless
than
to
affirm
this
concerning
'em
.
But
if
his
Lp
mean
,
that
they
do
not
allow
bodily
postures
of
devotion
to
be
in
the
same
sense
a
part
of
religious
worship
,
as
Prayer
,
Praise
,
Hearing
,
&c.
are
,
It
is
true
;
And
they
think
he
has
made
a
very
unaccurate
enumeration
of
the
parts
of
Worship
,
when
he
has
omitted
Baptism
,
which
is
one
undoubted
part
of
it
,
and
made
those
devout
postures
a
part
,
which
are
more
properly
an
Adjunct
of
it
.
For
they
are
not
a
distinct
Duty
from
Prayer
and
Praise
,
&c.
but
relate
to
the
manner
of
performing
'em
,
which
shou'd
be
fit
to
represent
our
profound
veneration
for
that
glorious
Majesty
whom
we
adore
.
And
in
vain
dos
he
refer
us
to
what
he
had
said
,
p.
105
,
106.
&c.
for
the
proof
of
these
devout
bodily
postures
being
in
this
sense
a
part
of
Worship
.
For
we
find
nothing
more
there
,
then
that
God
requires
these
external
marks
of
our
inward
Reverence
,
when
we
offer
up
our
Prayers
or
Thanksgivings
,
and
has
forbidden
our
paying
'em
to
any
graven
Image
,
that
accordingly
it
was
the
practice
of
holy
men
,
both
in
the
Old
and
New
Testament
,
to
offer
these
parts
of
worship
to
God
in
such
devout
postures
;
And
that
the
Scriptures
frequently
call
these
external
postures
of
devotion
by
the
name
of
Worship
,
on
the
account
of
their
being
the
outward
expressions
,
or
the
visible
marks
and
signs
of
it
.
All
which
we
readily
grant
;
But
if
he
had
said
any
thing
to
the
purpose
,
he
shou'd
have
prov'd
,
that
meer
bowing
the
knee
,
or
prostration
,
&c.
when
there
was
no
other
part
of
worship
offer'd
,
neither
vocal
nor
mentall
,
is
yet
made
in
Scripture
a
part
of
Worship
;
which
as
he
has
not
yet
done
,
so
I
presume
he
will
not
in
hast
do
it
.
He
dos
indeed
tell
us
,
p.
110.
that
bodily
worship
is
the
most
proper
external
Act
of
Adoration
,
that
Praying
,
Praising
,
&c.
are
not
in
Scripture
termed
Worship
,
and
that
these
are
not
immediate
direct
Worship
properly
so
call'd
,
because
they
do
not
,
as
bending
or
bowing
the
body
,
directly
signify
the
subjection
of
our
minds
to
God
,
in
which
inward
Worship
properly
consists
,
and
accordingly
he
tells
us
,
the
words
us'd
for
Worship
in
the
Old
and
New
Testament
signify
properly
and
originally
some
bodily
Action
.
Answ.
That
those
bodily
actions
,
which
are
external
marks
of
reverence
towards
God
,
and
subjection
to
him
,
are
call'd
in
Scripture
Worship
,
has
been
already
granted
;
But
the
reason
why
they
are
call'd
Worship
in
general
,
rather
than
Prayer
and
Praise
,
&c.
is
not
because
these
latter
are
not
immediate
direct
Worship
properly
so
call'd
,
but
because
these
bodily
actions
are
the
external
expressions
of
religious
reverence
and
homage
common
to
all
these
several
parts
of
direct
and
immediate
Worship
.
For
there
is
a
more
direct
signification
of
our
subjection
to
God
in
our
prayers
,
when
we
expresly
declare
therein
our
humiliation
for
our
sins
,
implore
the
pardon
of
'em
,
acknowledge
the
rightful
Authority
of
God
over
us
,
and
renew
our
vows
of
Obedience
to
him
,
than
can
be
suppos'd
in
any
external
postures
whatsoever
.
The
signification
of
our
homage
by
words
being
more
distinct
,
clear
,
and
full
,
than
by
gestures
.
I
might
say
the
same
of
those
praises
,
one
great
part
whereof
consists
in
celebrating
the
sovereign
authority
and
dominion
of
God
,
as
well
as
the
perfections
of
his
nature
.
So
that
these
dutys
do
more
directly
express
the
devotion
of
our
minds
,
tho
postures
of
bodily
reverence
must
be
annext
,
because
God
must
be
glorify'd
with
our
bodys
as
well
as
spirits
But
he
tells
us
,
The
Directory
not
only
leaves
out
,
but
excludes
bodily
Worship
,
by
requiring
all
to
take
their
seats
,
or
places
,
without
Adoration
,
or
bowing
themselves
towards
one
place
or
other
.
And
this
the
Bp.
severely
decrys
,
as
a
Rule
directly
opposite
to
natural
Reason
,
as
well
as
to
the
Commands
of
God
,
and
the
examples
of
his
Saints
.
Answ.
If
the
Bishop
had
duly
consider'd
the
true
occasion
of
this
Caution
in
the
Directory
,
he
wou'd
not
have
put
us
under
a
necessity
of
reviving
the
memory
of
those
faults
that
seem'd
bury'd
with
their
Authors
,
by
straining
those
expressions
of
the
Directory
beyond
the
true
intent
of
'em
.
For
't
is
well
known
this
Caution
was
levelled
against
the
manifold
bowings
and
cringings
which
AB
Laud
had
endeavour'd
to
introduce
into
the
Church
;
who
upon
the
vain
conceit
of
some
peculiar
presence
of
Christ
at
the
Altar
,
zealously
propagated
the
custom
of
bowing
towards
it
;
And
he
having
a
great
influence
on
the
disposal
of
Church-preferments
,
on
the
account
of
his
eminent
station
,
and
his
great
Interest
at
Court
,
All
the
aspiring
Clergy
were
ready
to
strive
who
shou'd
outdo
each
other
in
that
sort
of
bowing
,
which
was
then
the
surest
way
to
rise
.
The
Parliament
was
greatly
offended
with
these
and
the
like
Innovations
,
and
especially
at
the
rigor
wherewith
he
had
endeavour'd
to
impose
'em
on
the
Inferior
Clergy
.
Now
the
Westminster-Assembly
(
compos'd
almost
entirely
of
such
as
were
Conformists
)
being
call'd
to
reform
such
Abuses
,
do
in
order
to
the
effectual
banishing
these
Innovations
,
give
this
Rule
,
by
which
they
intend
no
more
,
than
that
no
such
external
Adoration
or
bowing
shou'd
be
us'd
by
the
people
as
they
entred
into
the
Church
,
because
they
suppos'd
such
external
Adoration
shou'd
only
be
us'd
when
some
part
of
publick
worship
was
perform'd
.
But
that
they
did
by
no
means
intend
to
forbid
such
external
Adoration
when
any
part
of
publick
worship
was
offer'd
,
that
requir'd
such
marks
of
our
religious
Reverence
and
Homage
,
is
hence
evident
,
viz.
from
their
requiring
such
as
come
in
after
publick
Worship
is
begun
,
reverently
to
compose
themselves
to
joyn
with
the
Assembly
in
that
Ordinance
of
God
that
is
then
in
hand
,
which
can
import
no
less
than
the
putting
themselves
into
a
bodily
posture
most
sutable
to
that
Ordinance
,
and
expressive
of
due
veneration
towards
God
in
it
.
'T
is
true
indeed
,
as
to
the
particular
posture
,
they
leave
the
people
to
that
liberty
the
Scripture
has
done
,
which
tho
it
recommend
several
,
yet
dos
not
confine
us
to
any
one
to
the
exclusion
of
the
rest
.
So
that
his
Lp.
has
palpably
misrepresented
this
Rule
of
the
Directory
(
on
that
occasion
too
needful
and
justifiable
)
that
he
might
have
some
pretence
to
find
fault
with
it
.
For
as
I
have
here
explain'd
it
to
him
,
he
may
easily
see
,
't
is
neither
contrary
to
reason
nor
Scripture
,
but
only
to
a
superstitious
custom
,
of
A.
B.
Laud's
Invention
,
or
at
least
to
one
authoriz'd
and
impos'd
by
him
.
II.
Since
then
the
Bp.
has
no
just
quarrel
with
the
Principles
,
let
's
consider
what
he
has
to
say
against
the
practice
of
Dissenters
.
And
here
he
tells
us
,
1.
At
your
Thanksgivings
and
Praises
you
neither
bow
nor
stand
up
.
Answ.
If
he
mean
this
of
our
singing
of
Psalms
,
He
knows
our
posture
is
the
same
herein
with
that
us'd
in
the
Parish
Churches
,
and
liable
to
no
other
objections
,
than
theirs
.
If
he
intends
it
of
those
Thanksgivings
we
offer
up
together
with
our
Prayers
,
what
he
here
asserts
,
if
he
speak
of
the
Dissenters
in
general
,
is
notoriously
untrue
,
and
contrary
to
plain
matter
of
fact
,
as
I
shall
have
occasion
to
observe
farther
in
his
charge
that
refers
to
our
Prayers
.
2.
He
charges
us
with
casting
out
of
our
Worship
the
Confessions
of
Faith
themselves
,
which
he
tells
us
are
a
material
part
of
the
service
of
God
,
for
which
he
cites
,
10
Rom.
9
,
10.
If
thou
shalt
confess
with
thy
mouth
the
Lord
Jesus
,
and
shalt
believe
in
thine
heart
that
God
has
rais'd
him
from
the
dead
,
thou
shalt
be
sav'd
,
p.
129.
Answ.
Why
dos
his
Lp.
think
the
bare
citation
of
that
Text
a
sufficient
proof
of
what
he
here
infers
from
it
,
when
he
knows
well
enough
,
that
these
words
are
by
the
stream
of
all
judicious
Commentators
understood
concerning
the
external
profession
of
the
Christian
Religion
in
general
,
(
which
we
especially
make
in
our
attendance
on
all
the
publick
Institutions
of
our
Lord
)
but
by
none
that
I
can
meet
with
besides
himself
concerning
the
repetition
of
a
summary
of
the
Christian
Faith
in
our
publick
Assemblys
.
If
they
were
to
be
understood
of
the
latter
,
't
is
but
a
very
short
summary
we
are
here
requir'd
to
repeat
,
and
such
a
one
as
we
never
perform
any
part
of
Divine
Worship
without
repeating
much
more
.
But
for
the
repeating
that
particular
summary
commonly
call'd
the
Apostle's
Creed
,
or
any
other
later
one
of
human
composure
,
there
's
not
one
word
in
this
place
,
nor
indeed
any
precept
or
example
in
Scripture
.
So
that
the
Rehearsal
of
such
a
Confession
of
Faith
,
is
,
according
to
the
Bp's
notion
,
a
meer
human
Invention
.
And
yet
I
am
far
from
condemning
the
practice
of
the
Establisht
Church
in
rehearsing
the
Apostle's
Creed
;
and
have
known
it
retain'd
in
some
Meetings
of
Dissenters
.
Only
I
see
no
reason
why
those
that
use
it
,
shou'd
censure
those
that
do
not
,
when
there
is
no
clear
warrant
for
it
.
And
the
Bp.
shou'd
,
of
all
men
,
be
least
forward
to
do
it
.
3.
He
accuses
the
Dissenters
of
sitting
generally
at
their
publick
Prayers
.
Answ.
If
he
speak
here
of
the
generality
of
Dissenters
in
England
,
and
in
this
part
of
Ireland
,
what
he
saith
is
notoriously
untrue
.
I
know
few
or
none
that
do
it
,
except
such
as
pretend
bodily
infirmity
,
in
which
case
I
suppose
the
Bp.
himself
will
allow
it
as
much
as
to
a
sick
man
to
pray
in
his
bed
.
If
he
design
this
charge
only
in
refernce
to
the
Dissenters
in
the
North
of
Ireland
,
where
alone
there
seems
to
be
any
ground
given
for
it
,
I
shall
first
represent
to
him
what
account
the
Ministers
there
give
of
this
matter
,
and
then
add
my
own
thoughts
in
reference
to
it
.
Now
they
not
only
affirm
,
that
the
better
sort
of
their
Hearers
do
generally
stand
,
but
that
they
frequently
in
their
Discourses
to
'em
recommend
that
,
or
kneeling
,
as
the
fittest
posture
,
where
bodily
imfirmity
dos
not
hinder
it
.
But
they
dare
not
be
too
peremptory
in
their
censuring
those
that
pretend
such
infirmity
,
since
many
of
their
people
travel
3
or
4
miles
to
their
Meetings
,
and
may
therefore
be
reasonably
suppos'd
to
be
incapable
of
long
standing
without
danger
of
discomposing
their
minds
for
the
Worship
of
God
.
And
for
kneeling
,
the
places
where
they
meet
are
usually
too
much
crouded
to
admit
of
their
using
that
posture
.
And
there
are
some
of
'em
think
their
sitting
in
such
cases
warranted
by
Scriptural
pattern
,
particularly
the
instance
of
David's
sitting
before
the
Lord
,
2
Sam.
7
,
8.
As
to
this
account
,
I
shall
only
briefly
subjoyn
,
that
I
am
truly
sorry
there
are
so
many
that
by
sitting
in
publick
Prayer
,
have
given
some
occasion
for
this
censure
of
the
Bp's
.
For
tho
I
doubt
not
,
real
infirmity
is
a
just
excuse
for
not
standing
;
yet
't
is
too
probable
,
that
too
many
under
that
notion
too
far
consult
their
ease
;
for
standing
is
generally
us'd
by
Dissenters
in
Englund
,
even
in
those
places
where
many
of
the
people
go
as
far
to
their
Meetings
.
And
for
that
passage
alledg'd
,
2
Sam.
7
,
8.
I
do
truly
think
there
is
some
weight
in
what
the
Bp.
has
offer'd
,
to
render
it
probable
that
the
word
shou'd
be
translated
,
David
stayed
,
or
abode
and
certainly
so
many
plainer
and
more
numerous
examples
of
kneeling
or
standing
are
to
be
rather
imitated
by
us
than
this
doubtful
one
of
sitting
.
So
that
for
such
as
use
this
slothful
posture
without
real
necessity
,
to
endulge
their
ease
,
I
cannot
excuse
'em
from
irreverence
in
it
.
And
hope
they
will
not
persist
in
a
practice
so
offensive
to
their
brethren
elsewhere
,
and
dislik't
by
their
Pastors
.
And
methinks
they
shou'd
be
sensible
of
the
indecency
of
it
,
if
they
consider
,
that
they
themselves
universally
kneel
or
stand
in
Closet
and
Family-prayer
,
and
't
is
unaccountable
why
they
shou'd
not
as
universally
do
it
in
publick
prayer
,
where
their
bodily
strength
will
permit
.
But
then
I
must
add
,
as
to
his
Lordship
,
that
as
he
has
no
reason
to
reproach
the
Dissenters
in
general
with
this
unseemly
practice
,
so
,
since
the
Ministers
in
the
North
have
so
faithfully
declar'd
to
their
people
their
dislike
of
it
,
they
can
no
more
justly
be
upbraided
with
it
,
than
the
Conforming
Clergy
with
all
that
toying
and
trifling
,
and
that
more
open
irreverence
that
is
too
common
in
many
Parish-Churches
,
and
much
more
in
the
Cathedrals
.
4.
His
next
Charge
is
,
At
the
Sacrament
you
sit
,
not
only
whilst
you
receive
,
but
at
the
Thanksgiving
and
Blessing
before
.
And
this
posture
(
he
saith
)
the
Directory
imposes
on
the
Communicants
,
the
contrary
to
scripture
,
in
respect
of
that
part
which
concerns
the
Prayer
and
Thanksgiving
,
and
without
any
command
,
or
so
much
as
example
from
Scripture
,
in
respect
of
the
sitting
at
the
time
of
receiving
.
Ans.
That
the
Dissenters
generally
sit
at
the
thanksgiving
or
blessing
before
Receiving
(
or
at
the
thanksgiving
after
it
)
is
again
notoriously
contrary
to
matter
of
fact
.
If
this
be
practis'd
by
some
in
the
North
of
Ireland
,
they
are
singular
in
it
,
nor
shall
I
undertake
to
excuse
'em
in
it
.
For
tho
they
alledge
for
it
not
only
the
example
of
the
multitude's
sitting
at
a
common
meal
when
our
Saviour
gave
thanks
,
14
Matth.
19.
but
that
there
's
no
evidence
of
the
Apostles
discontinuing
their
Table-gesture
,
when
Christ
past
from
the
Celebration
of
the
Passover
to
the
Celebration
of
his
holy
Supper
(
For
the
Text
saith
,
As
they
were
eating
,
Jesus
took
the
bread
,
and
blest
it
,
&c.
without
any
mention
of
a
change
of
their
posture
)
;
yet
because
this
is
but
a
doubtful
matter
,
I
think
it
far
safer
to
use
the
postures
of
Reverence
more
generally
recommended
to
us
in
our
Thanksgivings
and
Prayers
by
the
Scripture
,
than
to
venture
to
omit
them
on
so
uncertain
a
ground
.
But
I
wonder
why
the
Bp.
shou'd
so
positively
assert
that
the
Directory
imposes
on
Communicants
this
posture
of
sitting
at
the
Thanksgiving
and
Prayer
before
Receiving
.
For
I
can
see
no
ground
for
it
from
their
own
words
,
which
I
perceive
his
Lp.
was
too
wise
to
quote
,
and
I
shall
therefore
cite
for
him
,
and
leave
the
judgment
to
every
indifferent
Reader
.
After
this
Exhortation
,
Warning
and
Invitation
,
The
Table
being
before
decently
cover'd
,
and
so
conveniently
plac't
that
the
Communicants
may
orderly
sit
about
it
,
or
at
it
,
The
Minister
is
to
begin
the
Action
with
sanctifying
and
blessing
the
elements
of
Bread
and
Wine
set
before
him
;
The
Bread
in
comely
and
convenient
Vessels
,
&c.
Now
't
is
plain
,
that
these
words
about
ordering
the
Table
come
in
as
a
parenthesis
,
and
can
import
no
more
than
that
the
Table
must
be
so
plac't
,
that
the
Communicants
may
sit
at
or
about
it
;
but
that
they
must
actually
sit
during
the
Blessing
,
or
Thanksgiving
,
is
no
way
affirm'd
,
much
less
impos'd
;
and
I
am
sure
the
quite
contrary
is
generally
practis'd
.
But
for
sitting
during
the
time
of
Receiving
the
elements
,
that
indeed
is
suppos'd
,
tho
not
enjoyn'd
by
the
Dir●ctory
,
and
is
generally
practis'd
by
Diss
nters
.
I
hope
his
Lp.
dos
not
think
our
practice
herein
unlawful
,
since
he
declares
,
p.
118.
'T
is
not
his
intention
to
assert
that
the
Scriptures
require
kneeling
at
the
Lord's
Supper
,
p.
118.
If
then
the
debate
be
,
whether
our
posture
,
or
theirs
,
comes
nearer
to
the
practice
of
the
Apostles
,
and
is
more
sutable
to
the
nature
of
the
Institution
it self
,
I
think
the
Dissenters
will
have
the
advantage
.
And
since
his
Lp.
has
stated
the
controversy
thus
,
I
shall
carefully
examine
what
he
has
here
offer'd
in
favour
of
their
practice
,
as
preferable
to
ours
.
He
tells
us
,
p.
118
,
119.
That
the
Altar
was
of
old
the
Lord's-Table
,
from
whence
his
Attendants
were
fed
,
from
1
Mal.
7.
That
on
this
account
the
Israelites
came
to
the
Altar
,
and
worshipt
before
it
,
as
being
God's
Table
,
on
which
the
sacrifice
was
presented
as
his
meat
,
of
which
they
were
permitted
to
partake
.
From
2
Chron.
6.12
,
13.
and
in
1
Kings
8.54
.
2
Kings
18.22
.
That
the
Communion-Table
is
call'd
the
Lord's-Table
,
1
Cor.
10.21
.
That
the
Israelites
partaking
of
the
Altar
,
is
propos'd
as
an
example
for
our
partaking
of
the
Lord's
Table
,
1
Cor.
10.16
,
18.
That
in
22
Ps.
29.
there
is
an
allusion
to
this
religious
eating
with
bodily
worship
,
That
we
must
receive
the
Eucharist
in
remembrance
of
Christ's
death
,
whom
we
are
commanded
to
worship
,
45
Ps.
v.
11.
See
p.
118
,
119
,
and
120.
Answ.
His
Lp.
has
so
ill
hap
in
his
Criticisms
,
that
he
has
directed
us
here
to
one
of
the
strongest
arguments
that
I
know
of
against
himself
.
And
to
make
this
good
,
I
must
set
this
account
of
the
Jewish
Sacrifices
in
a
clearer
light
,
which
he
has
treated
so
confusedly
.
The
Learned
Dr.
Cudworth
in
his
excellent
Treatise
on
the
Lord's-Supper
as
a
Feast
upon
a
Sacrifice
,
divides
the
Jewish
sacrifices
into
three
sorts
.
1.
Such
as
were
wholly
offer'd
up
to
God
,
and
burnt
on
the
Altar
,
and
these
were
call'd
Burnt-Offerings
.
2.
Such
wherein
besides
something
offer'd
to
God
on
the
Altar
,
the
Priests
had
also
a
part
of
,
and
these
he
subdivides
into
the
Sin
and
Trespass-Offering
.
3.
Such
wherein
,
besides
something
offer'd
to
God
,
and
a
portion
bestow'd
on
the
Priests
,
the
Owners
themselves
had
a
share
,
and
these
were
call'd
Peace-Offerings
.
Now
in
all
Sacrifices
there
was
a
Feast
upon
'em
.
For
the
first
sort
of
sacrifices
,
viz.
Burnt-offerings
had
always
Peace-offerings
annext
.
In
the
2d
sort
,
tho
the
Owners
did
not
eat
of
it
themselves
,
as
not
being
perfectly
reconcil'd
,
because
of
some
legal
uncleanness
,
yet
the
Preists
did
eat
of
it
as
their
proxys
.
But
in
Peace-offerings
,
the
Owners
are
suppos'd
fully
reconcil'd
,
and
were
admitted
to
eat
of
the
Sacrifice
themselves
,
as
a
foederal
rite
of
amity
and
peace
between
God
and
them
;
For
God
entertain'd
'em
as
his
Guests
at
his
Table
,
and
feasted
'em
with
his
provisions
,
according
to
the
custom
of
those
Oriental
Nations
of
confirming
Covenants
by
eating
and
drinking
together
.
Now
Christ's
offering
himself
a
sacrifice
on
the
Cross
,
was
most
directly
typify'd
by
the
Burnt-offering
,
and
the
Lord's-Supper
is
a
mystical
Feast
upon
the
memorials
of
that
Sacrifice
,
in
allusion
to
these
religious
Feasts
upon
Sacrifices
under
the
Law
of
Moses
.
From
hence
it
plainly
follows
,
that
if
the
practice
of
the
Jews
in
reference
to
their
Feasts
upon
the
legal
Sacrifices
be
the
fittest
pattern
for
ours
in
our
Feast
on
the
memorials
of
the
Sacrifice
of
Christ
in
the
Lord's-Supper
,
(
as
the
Bp.
dos
with
very
good
reason
assert
;
when
from
1
Cor.
10
,
16.
he
tells
us
,
That
the
Israelites
partaking
of
the
Altar
,
is
propos'd
as
an
example
of
our
partaking
of
the
Lord's-Table
,
p.
119.
)
then
we
must
use
the
same
posture
in
our
receiving
the
Lord's-Supper
,
which
they
us'd
in
those
Religious
Feasts
upon
Sacrifices
,
of
which
the
Lord's-Supper
is
the
Antitype
.
If
then
the
Jews
celebrated
those
Feasts
in
a
Table-gesture
,
we
shou'd
use
the
same
gesture
in
our
celebration
of
the
Lords-supper
.
The
Bp.
wou'd
indeed
persuade
us
that
the
Jews
did
not
,
because
we
read
of
acts
of
external
Worship
paid
to
God
at
the
offering
up
of
sacrifices
.
But
't
is
plain
this
argument
has
no
force
in
it
,
unless
he
cou'd
prove
they
continu'd
in
that
worshipping
posture
during
the
time
of
their
eating
or
feasting
on
the
things
that
had
been
offer'd
.
But
of
this
he
has
not
brought
us
the
least
shadow
of
proof
,
as
he
may
see
,
if
he
review
his
own
discourse
on
this
head
.
Nay
,
we
do
in
our
celebration
of
the
Lord's-Supper
first
offer
up
acts
of
Worship
to
God
(
I
mean
solemn
thanksgivings
and
prayers
,
in
which
we
celebrate
his
infinite
mercy
,
in
giving
his
Son
to
dye
,
as
the
great
propitiation
for
our
sins
,
and
by
Faith
as
it
were
present
that
sacrifice
to
the
Father
,
and
implore
his
pardon
in
vertue
of
it
)
before
we
sit
down
to
feast
upon
the
memorials
of
Christ's
sacrifice
.
And
tho
I
might
here
content
my self
with
shewing
the
invalidity
of
his
argument
,
yet
for
once
to
do
a
work
of
supererogation
,
I
shall
prove
that
the
Jews
did
celebrate
these
religious
Feasts
upon
sacrifices
,
not
in
a
worshipping-posture
,
but
in
a
Table-gesture
,
not
kneeling
,
&c.
but
sitting
.
And
when
Aaron
saw
it
(
i.
e.
the
golden
Calf
,
concerning
which
they
said
,
These
are
thy
Gods
,
O
Israel
,
that
brought
thee
out
of
the
Land
of
Egypt
,
v.
4.
)
he
built
an
Altar
before
it
,
and
made
proclamation
,
saying
,
To
morrow
is
a
Feast
to
the
Lord
,
or
to
Jehovah
.
And
it
follows
,
And
they
rose
up
early
in
the
morning
and
offer'd
Burnt-offerings
,
and
brought
Peace
offerings
,
and
the
people
sat
down
to
eat
and
to
drink
,
and
rose
up
to
play
.
Where
their
sitting
down
to
eat
and
drink
was
their
celebrating
this
religious
Feast
upon
the
sacrifice
,
the
Peace-offerings
being
the
provisions
they
fed
on
.
And
accordingly
when
the
Apostle
Paul
has
occasion
to
mention
this
Instance
of
their
Idolatry
,
he
recites
no
more
than
their
siting
down
to
eat
and
drink
,
&c.
that
being
a
sufficient
evidence
of
their
joyning
in
the
Sacrifices
,
on
which
this
was
the
Religious
Feast
.
Of
such
a
feast
upon
a
sacrifice
we
have
a
remarkable
instance
given
us
,
1
Sam.
9.12
,
13.
compar'd
with
the
22
v.
v.
12
,
13.
And
they
answer'd
'em
and
said
,
He
is
,
behold
,
he
is
before
you
,
make
hast
now
,
for
he
came
to
day
to
the
City
,
for
there
is
a
Sacrifice
of
the
people
to
day
in
the
high-place
.
Assoon
as
ye
come
into
the
City
ye
shall
straitway
find
him
,
before
he
go
up
to
the
high-place
to
eat
,
for
the
people
will
not
eat
till
he
come
,
because
he
dos
bless
the
Sacrifice
,
and
afterwards
they
eat
that
be
bidden
;
and
v.
22.
we
read
that
Samuel
took
Saul
and
his
Servant
and
brought
'em
into
a
Parlour
,
and
made
'em
sit
in
the
chiefest
place
among
them
that
were
bidden
,
which
were
about
30
persons
.
So
that
sitting
was
evidently
their
posture
in
this
Religious
Feast
upon
the
Sacrifice
.
Such
a
religious
Feast
was
that
mention'd
,
1
Sam.
16.6
.
&c.
and
sitting
was
again
their
posture
in
the
celebration
of
it
.
See
57
Is.
7
23
Ezek.
41.
in
both
which
places
sitting
was
the
accustom'd
rite
in
all
those
Feasts
upon
Sacrifices
among
other
Nations
as
well
as
the
Jews
.
So
,
2
Amos
8.
And
of
such
Feasts
on
Sacrifices
,
see
more
34
Exod.
15.
18
Exod.
12.
106
Ps.
28.
And
from
hence
we
may
not
only
infer
(
according
to
the
Bp's
own
argument
)
that
sitting
at
this
mystical
Feast
on
the
memorials
of
Christ's
Sacrifice
is
hereby
warranted
as
lawful
,
but
that
't
is
most
agreeable
to
the
nature
of
the
Institution
it self
,
as
the
Lord's-supper
is
,
Epulum
ex
oblatis
.
Nay
this
posture
seems
hereby
recommended
to
us
,
as
most
fit
to
signify
our
partaking
of
the
precious
vertue
and
fruits
of
the
sacrifice
of
Christ
,
and
the
honour
the
blessed
God
puts
upon
us
when
he
admits
us
to
sit
down
as
Guests
at
his
holy
Table
,
in
token
of
our
being
receiv'd
into
a
state
of
amity
and
peace
with
him
.
And
we
are
not
(
as
the
Bishop
groundlesly
supposes
,
p.
120.
)
requir'd
to
offer
immediate
Worship
to
Christ
,
or
to
the
Father
in
the
act
of
Receiving
at
all
.
We
are
indeed
then
requir'd
to
eat
and
drink
in
remembrance
of
our
blessed
Saviour
;
but
this
rather
argues
that
meditation
is
then
our
proper
business
,
and
not
prayer
or
praise
;
any
farther
than
some
ejaculatory
desires
or
thanksgivings
may
be
intermixt
in
our
meditations
.
But
for
solemn
Worship
we
have
proper
occasion
for
it
,
both
before
and
after
this
mystical
Feast
,
and
in
that
we
do
use
a
worshipping
posture
.
And
as
none
that
know
our
principles
can
question
our
paying
divine
honour
to
Jesus
Christ
as
the
Incarnate
Word
,
or
God
manifested
in
the
flesh
,
so
none
can
reasonably
imagin
our
celebrating
this
Feast
upon
his
sacrifice
in
the
posture
most
sutable
to
such
Religious
Feasts
,
to
be
a
denial
of
his
Divinity
;
And
therefore
we
are
little
concern'd
in
the
order
of
the
Protestant
Churches
of
Poland
,
in
opposition
to
the
Socinians
;
If
they
thought
this
rite
of
sitting
to
be
of
ill
signification
and
original
,
it
appears
from
what
has
been
said
that
they
were
mistaken
;
but
as
kneeling
is
of
a
far
more
suspicious
original
,
so
we
are
sure
it
has
been
abus'd
to
the
vilest
Idolatry
.
For
his
first
Answer
,
That
we
are
not
requir'd
,
nor
is
it
convenient
to
imitate
all
that
Christ
did
,
And
that
the
Apostle
Paul
mentions
not
this
posture
as
any
part
of
what
he
had
receiv'd
from
Christ
concerning
this
Sacrament
,
I
need
only
Reply
,
That
't
is
certainly
safest
to
imitate
the
example
of
the
Apostles
in
such
a
posture
as
is
evidently
most
agreeable
to
the
nature
of
the
Institution
.
And
tho
the
Apostle
Paul
dos
not
expresly
mention
it
as
receiv'd
from
Christ
,
yet
he
sufficiently
intimates
so
much
to
us
,
when
in
the
foregoing
Chapter
he
compares
this
Feast
on
Christ's
sacrifice
with
the
Religious
Feasts
on
the
Jewish
ones
,
1
Cor.
10.16
,
17
,
18
,
&c.
in
which
this
posture
was
so
universally
receiv'd
,
that
there
was
no
need
of
expressing
it
.
For
his
second
Answer
,
That
he
has
prov'd
religious
eating
was
accompany'd
with
bodily
Worship
,
and
therefore
if
it
were
granted
that
we
were
oblig'd
to
Receive
this
Sacrament
in
a
Table
posture
,
from
the
example
of
our
Saviour
,
yet
it
wou'd
not
follow
that
we
should
not
receive
it
kneeling
,
&c.
p.
123
,
124.
Repl.
It
appears
sufficiently
from
what
has
been
already
alledg'd
,
that
the
Bp.
confounds
the
Worship
paid
when
the
Sacrifice
was
offer'd
with
the
posture
us'd
when
they
came
to
feast
upon
it
.
And
I
have
already
produc't
him
undeniable
evidence
,
that
they
celebrated
their
Religious
Feasts
upon
Sacrifices
sitting
,
or
in
the
same
posture
as
their
other
meals
,
and
never
kneeling
,
or
in
a
worshipping
posture
;
And
consequently
it
will
follow
,
that
if
we
shou'd
receive
it
in
a
Table-gesture
,
we
must
receive
it
sitting
,
and
not
kneeling
.
For
his
third
Answer
,
That
our
Saviour
was
not
at
a
common
Supper
when
he
instituted
this
Sacrament
,
but
at
the
Passover
,
which
was
a
sacramental
eating
,
and
had
a
peculiar
posture
prescrib'd
for
it
,
12
Exod.
11.
and
tho
some
think
(
but
without
warrant
from
Scripture
)
that
the
Jews
did
not
observe
this
,
yet
't
is
own'd
they
observ'd
another
,
which
differ'd
from
the
common
posture
of
eating
,
and
was
accounted
Religious
;
however
't
is
spoken
that
our
Saviour
perform'd
this
eating
with
several
religious
Ceremonies
that
were
not
in
the
first
Institution
.
And
he
here
instances
in
the
Cup
mention'd
,
22
Luke
17.
and
therefore
(
he
adds
)
if
we
wou'd
imitate
Christ
,
we
ought
to
eat
the
Lord's-Supper
in
a
way
peculiar
to
it self
,
and
different
from
our
common
meals
.
Repl.
That
our
Saviour
was
celebrating
the
Passover
when
he
instituted
his
Supper
is
undoubted
,
and
that
the
Passover
was
no
common
Supper
,
is
also
true
.
For
(
as
Dr.
Cudworth
has
in
the
discourse
I
mention'd
before
evidently
prov'd
)
it
was
a
Religious
Feast
upon
a
Sacrifice
;
But
all
this
plainly
concludes
against
his
Lp
,
because
in
every
one
of
the
three
Evangelists
,
Mathew
,
Mark
&
Luke
,
there
is
express
mention
of
their
sitting
down
when
they
celebrated
this
Religious
Feast
.
26
Matt.
20.
14
Mark
18.
22
Luke
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
the
posture
prescrib'd
,
12
Exod.
11.
there
is
no
express
mention
either
of
their
sitting
or
standing
,
and
I
do
not
see
any
clear
ground
those
few
Expositors
go
upon
,
that
conclude
the
Israelites
were
then
to
eat
the
Passover
standing
,
because
they
were
to
have
their
shoes
on
;
And
even
those
Expositors
suppose
this
posture
of
standing
to
have
been
only
us'd
at
that
time
,
to
signifie
their
hast
in
fleeing
from
Egypt
to
be
so
great
,
that
they
had
not
time
to
eat
otherwise
,
but
to
have
been
disus'd
afterwards
,
and
the
common
posture
of
other
Religious
Feasts
upon
Sacrifices
resum'd
in
the
celebration
of
this
,
viz.
sitting
.
And
whereas
he
tell
us
,
That
't
is
own'd
the
Jews
observ'd
a
posture
in
the
Passover
different
from
the
common
posture
of
eating
,
and
accounted
Religious
,
I
must
add
,
that
his
Lp.
is
still
unhappy
in
using
arguments
that
make
against
himself
.
I
perceive
he
was
so
prudent
as
not
to
tell
us
wherein
this
posture
us'd
in
eating
the
Passover
differ'd
from
that
us'd
in
their
common
eating
.
For
all
that
I
can
find
concerning
it
in
the
best
Expositors
,
is
only
this
.
All
agree
that
they
did
eat
the
Passover
sitting
,
but
whereas
in
sitting
at
Table
,
in
their
common
meals
,
they
sometimes
sat
with
their
bodys
more
erect
and
straight
,
and
sometimes
in
a
more
easie
posture
,
leaning
on
one
side
,
Grotius
,
Baxtorf
,
and
Dr.
Lightfoot
tell
us
,
the
Jews
did
usually
in
their
eating
the
Passover
rather
choose
this
more
easy
posture
,
and
(
as
the
last
adds
)
to
signifie
the
more
fully
their
freedom
from
that
servitude
to
which
their
Ancestors
were
subjected
in
Egypt
.
So
that
of
the
two
,
this
posture
had
less
of
external
reverence
,
than
that
sometimes
us'd
in
their
common
eating
,
and
not
more
;
For
it
was
also
us'd
in
their
common
eating
,
when
they
kept
state
,
and
endulg'd
most
their
own
ease
and
pleasure
.
So
that
if
the
Bp.
can
hence
draw
any
argument
against
us
,
't
is
that
our
posture
of
sitting
upright
has
rather
too
much
of
reverence
in
it
then
too
little
.
For
the
Cup
mention'd
22
Luke
17.
I
know
not
what
it
can
signifie
to
his
purpose
,
whether
we
suppose
with
Grotius
,
that
't
was
usual
to
conclude
the
Passover
with
drinking
round
,
or
with
others
,
admit
of
a
Transposition
of
the
words
.
'T
is
evident
our
Saviour
observ'd
the
common
posture
of
Religious
Feasts
,
viz.
sitting
,
which
posture
they
us'd
also
in
their
common
meals
,
only
in
their
religious
ones
they
always
us'd
(
as
Grotius
speaks
)
sessione
solitâ
molliori
et
honoratiori
,
the
more
soft
and
honourable
way
of
sitting
at
meat
.
But
his
4th
.
and
full
Answer
is
,
That
this
argument
drawn
from
the
practice
of
Christ
and
his
Apostles
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
inferr'd
from
any
thing
said
or
intimated
by
the
Evangelists
,
or
St.
Paul
,
but
rather
the
contrary
.
And
to
render
the
contrary
more
probable
,
he
alledges
,
that
our
Saviour
and
his
disciples
must
be
suppos'd
to
be
in
a
worshiping
posture
when
he
gave
thanks
,
and
blessed
the
bread
,
and
therefore
that
't
is
probable
that
he
rose
to
bless
and
distribute
the
holy
Sacrament
,
as
he
did
to
wash
his
Disciples
feet
,
13
John
4.
tho
there
be
no
mention
made
in
the
three
other
Evangelists
of
his
rising
to
do
the
former
,
any
more
than
of
his
rising
to
do
the
latter
.
Repl.
This
is
,
I
confess
,
a
bold
stroke
,
to
call
that
so
peremptorily
a
false
supposition
,
which
us'd
to
be
allow'd
us
by
those
whose
practice
herein
differs
from
ours
,
as
most
probable
at
least
.
But
't
is
no
unusual
thing
for
some
persons
to
supply
the
defect
of
an
argument
with
an
air
of
assurance
in
proposing
it
,
And
that
the
Bp's
argument
here
has
no
force
in
it
.
I
hope
to
convince
him
,
if
he
will
examin
this
matter
without
prejudice
.
I
have
shewn
him
before
,
that
all
the
Evangelists
agree
that
they
sat
in
eating
the
Passover
.
He
himself
owns
there
is
no
mention
made
of
their
changing
their
posture
when
Christ
instituted
this
Sacrament
.
All
the
strength
of
his
argument
then
lyes
on
the
probability
of
his
blessing
the
elements
in
another
posture
,
and
consequently
distributing
'em
so
.
Now
since
the
Lord's-Supper
was
an
Antitype
of
the
Jewish
Religious
feasts
upon
Sacrifices
,
If
it
appear
,
that
that
there
were
solemn
Thanksgivings
us'd
in
those
Jewish
Feasts
,
and
yet
notwithstanding
those
that
ate
of
'em
sat
while
they
ate
,
then
this
solemn
Blessing
or
Thanksgiving
us'd
by
Christ
,
gives
us
no
ground
to
conclude
that
his
Apostles
did
not
sit
in
their
celebrating
this
mystical
Feast
on
his
Sacrifice
,
but
we
have
just
reason
to
conclude
the
contrary
;
Now
all
Writers
do
agree
,
that
in
the
Passover-Feast
there
was
solemn
Thanksgiving
us'd
,
and
yet
all
grant
that
Christ
and
his
Apostles
did
eat
it
sitting
.
And
the
same
may
be
observ'd
in
other
Religious
Feasts
upon
Sacrifices
,
in
that
mention'd
,
1
Sam.
9.13
.
we
read
expresly
of
the
Sacrifice
being
first
blest
by
Samuel
,
and
yet
we
read
as
expresly
of
their
sitting
down
when
they
came
to
feast
upon
it
.
So
that
the
Bp's
argument
has
no
weight
in
it
,
since
if
applied
to
that
rite
in
the
Jewish
Religion
that
's
parallel
to
this
in
the
Christian
,
it
concludes
false
,
and
against
plain
matter
of
fact
.
For
his
last
Answer
,
That
the
Apostle
Paul
severely
reproves
the
Corinthians
for
their
irreverence
in
receiving
this
Sacrament
,
and
threatens
'em
with
damnation
for
not
discerning
the
Lord's-body
,
that
is
,
for
receiving
it
as
their
common
food
,
without
distinguishing
between
'em
by
a
reverend
and
religious
Receiving
it
.
And
that
't
is
but
a
due
distinction
between
it
and
our
common
food
,
to
approach
to
the
Lord's-Table
with
as
much
reverence
as
the
Jews
did
to
their
Altar
,
at
which
they
never
sat
down
.
Repl.
What
that
Irreverence
was
which
the
Apostle
reproves
,
he
tells
us
,
That
every
one
took
before
others
his
own
Supper
,
and
one
was
hungry
,
and
another
drunk
,
1
Cor.
11.21
,
22.
And
this
indeed
was
very
gross
irreverence
,
and
such
as
shew'd
they
did
not
duly
consider
the
nature
and
design
of
this
Institution
,
as
it
was
a
common
feast
upon
Christ's
Sacrifice
,
wherin
they
were
to
commemorate
his
death
,
and
spiritually
partake
of
his
body
and
blood
,
i.
e.
of
all
the
precious
fruits
of
his
death
and
Sacrifice
.
But
he
dos
by
no
means
charge
'em
with
irreverence
for
receiving
the
Bread
and
Wine
in
the
same
posture
they
did
their
common
food
,
tho
the
relation
here
given
of
their
practice
renders
it
highly
probable
they
did
receive
it
so
.
His
Reproof
either
relates
to
the
inward
exercise
of
their
minds
,
that
they
did
not
approach
that
ordinance
with
that
knowledg
of
,
and
Faith
in
a
crucified
Saviour
,
or
with
those
devout
affections
towards
him
,
which
became
those
that
receiv'd
such
memorials
of
his
body
and
blood
;
Or
to
their
external
deportment
,
that
their
manner
of
eating
was
confuss'd
,
disorderly
,
uncharitable
,
and
intemperate
,
but
not
one
word
about
their
not
eating
in
a
posture
of
Worship
.
The
solemn
Thanksgivings
that
precede
and
succeed
our
Receiving
,
as
well
as
the
quality
of
what
we
eat
and
drink
,
and
its
consecration
to
this
holy
use
are
sufficient
to
distinguish
this
religious
Feast
from
our
common
meals
.
And
tho
the
Jews
might
kneel
at
their
Altar
when
with
the
Sacrifice
they
offer'd
up
their
Prayers
,
yet
I
hope
he
is
by
this
time
convinc't
they
were
far
from
kneeling
at
their
Religious
Feasts
,
since
they
rather
us'd
the
most
easie
way
of
sitting
in
'em
.
If
then
it
appear
that
sitting
was
the
posture
us'd
by
the
disciples
of
Christ
when
he
administred
this
sacrament
,
If
this
posture
be
most
agreeable
to
the
nature
of
the
Institution
,
as
't
is
a
Feast
on
the
Sacrifice
of
Christ
,
If
the
posture
seem
to
carry
something
in
it
most
fit
to
signify
the
honour
God
admits
us
to
in
vertue
of
that
Sacrifice
,
(
viz.
to
be
treated
by
him
as
his
reconciled
children
and
friends
,
by
being
Guests
at
his
Table
)
,
Then
for
any
man
to
censure
this
posture
as
irreverent
(
as
the
Bishop
seems
to
do
,
p.
144.
)
is
little
better
than
to
reproach
the
Apostles
of
Christ
,
and
their
blessed
Master
to
;
and
to
refuse
this
posture
on
pretence
of
humility
,
is
to
refuse
an
endearing
mark
of
God's
peculiar
favour
and
condescention
to
us
;
And
tho
I
am
so
charitable
notwithstanding
all
this
,
that
I
dare
not
positively
condemn
kneeling
as
unlawful
,
yet
how
the
Bp.
will
defend
it
from
the
stroke
of
his
own
Principles
,
I
cannot
tell
.
For
if
this
be
the
true
account
of
the
matter
,
kneeling
is
a
way
of
celebrating
this
part
of
divine
Worship
,
which
is
neither
expresly
commanded
in
Scripture
,
nor
warranted
by
any
examples
there
,
nay
set
up
to
the
exclusion
of
that
way
which
we
have
plain
example
for
,
and
which
is
most
sutable
to
the
nature
of
the
Institution
;
let
him
then
try
how
he
will
defend
the
lawfulness
of
it
without
contradicting
himself
.
And
thus
much
for
the
posture
us'd
in
the
celebration
of
the
Lord's-supper
.
But
before
I
come
to
consider
that
Institution
it self
,
I
must
add
a
few
Remarks
on
some
remaining
passages
in
his
3d.
Section
of
this
Chapter
about
Bodily
Worship
.
His
5th
Charge
is
,
Too
many
of
your
Persuasion
condemn
us
who
conform
to
God's
Word
in
these
particulars
,
as
guilty
of
Superstition
,
and
endeavour
to
render
our
Conformity
ridiculous
,
&c.
Answ.
If
he
mean
that
many
of
the
Dissenters
condemn
and
ridicule
them
for
using
the
foremention'd
scriptural
postures
of
Devotion
,
I
cannot
imagin
what
ground
he
has
for
what
he
asserts
.
I
have
converst
with
'em
much
more
than
his
Lordship
,
and
I
never
cou'd
hear
any
such
thing
from
'em
.
I
confess
many
Dissenters
may
condemn
such
practices
among
'em
as
bowing
towards
the
East
,
(
or
as
the
Laudians
towards
the
Altar
)
,
bowing
at
the
Name
of
Jesus
rather
than
that
of
Christ
,
or
the
name
of
the
Father
,
or
of
the
holy
Spirit
,
or
the
name
of
God
,
or
Jehovah
,
(
as
if
there
were
some
peculiar
reverence
due
to
those
five
Letters
)
.
The
Reading
in
the
Cathedrals
one
part
of
their
Service
in
the
body
of
the
place
,
and
the
other
at
the
Altar
,
when
there
's
no
Communion
to
be
celebrated
,
the
standing
up
at
the
Reading
one
part
of
the
Scriptures
more
than
another
,
when
all
have
the
same
stamp
of
Divine
Authority
;
And
the
Bishop
himself
has
put
a
very
good
argument
into
their
mouths
against
'em
;
For
these
are
ways
of
Worship
that
have
neither
scriptural
precept
or
pattern
,
and
therefore
according
to
his
Principle
must
be
suppos'd
to
be
human
Inventions
displeasing
to
God
.
To
these
particular
Accusations
he
adds
this
general
one
,
In
short
,
I
entreat
you
to
consider
that
you
have
not
one
visible
act
of
Adoration
among
you
in
your
Assemblys
,
except
we
reckon
in
this
number
that
your
men
uncover
their
heads
at
Prayer
,
and
yet
even
this
is
not
requir'd
by
your
Directory
.
Answ.
If
he
speak
of
Dissenters
in
general
,
Is
it
not
strange
he
shou'd
so
confidently
out-face
the
Truth
in
matters
of
fact
;
when
't
is
so
notorious
,
That
standing
,
which
is
a
visible
and
a
scriptural
posture
of
Adoration
is
so
generally
us'd
by
Dissenters
in
all
their
Thanksgivings
and
Prayers
?
If
some
in
the
North
of
Ireland
are
too
negligent
herein
,
't
is
the
fault
of
those
particular
persons
,
and
no
more
justly
chargeable
on
the
body
of
Dissenters
,
than
the
far
grosser
irreverence
of
too
many
of
her
Members
is
chargeable
on
the
Establisht
Church
.
For
the
Directory
,
It
dos
in
general
require
external
Reverence
,
but
leaves
the
particular
expressions
and
marks
of
it
,
as
the
Scripture
has
done
to
the
people's
liberty
;
And
accordingly
,
as
some
that
have
convenience
for
it
use
kneeling
,
so
the
generality
use
standing
,
because
there
are
few
of
our
Meetings
,
but
either
the
straitness
of
the
Seats
,
or
the
number
of
those
that
meet
,
renders
kneeling
less
practicable
to
the
main
part
of
the
Congregation
.
And
standing
is
as
undoubtedly
a
scriptural
posture
of
Devotion
as
kneeling
.
Having
thus
clear'd
matters
of
fact
,
I
must
add
,
That
for
the
pretences
he
here
produces
for
the
neglect
of
Bodily
Worship
,
't
is
evident
the
Body
of
Dissenters
are
no
way
concern'd
in
'em
.
For
I
cou'd
never
yet
meet
with
one
of
'em
that
ever
pretended
that
bodily
Worship
might
be
neglected
.
For
even
those
that
sit
at
Prayer
(
and
weakly
alledg
the
sore-cited
example
of
David
for
it
)
yet
are
uncover'd
,
and
intend
that
as
an
expression
of
their
reverence
in
all
acts
of
immediate
worship
.
And
much
less
did
I
ever
hear
any
D
ssenter
alledg
such
trifling
reasons
as
these
,
for
which
his
Lp.
has
not
thought
fit
to
produce
any
Author
,
and
therefore
I
know
none
we
can
father
'em
on
but
himself
.
And
if
he
fram'd
these
arguments
,
he
dos
well
to
answer
'em
;
Or
if
he
have
met
with
some
in
his
conversation
of
so
sottish
an
Opinion
,
that
have
no
better
pleas
for
it
,
't
is
but
just
he
shou'd
endeavour
to
shew
'em
their
mistakes
;
But
why
he
cannot
confute
such
weak
people
,
without
gross
slanders
against
those
that
are
no
way
concern'd
in
their
errors
,
I
know
not
;
And
I
desire
his
Lp.
to
consider
what
else
he
can
make
of
the
following
passages
.
P.
137.
Speaking
of
these
external
postures
of
Reverence
,
he
saith
,
In
cases
of
necessity
we
think
they
may
lawfully
be
omitted
;
But
you
are
taught
that
in
no
cases
they
may
be
lawfully
practis'd
;
You
are
taught
rather
to
stay
at
home
,
than
to
conform
in
their
outward
gestures
or
circumstances
.
You
are
advis'd
rather
to
abstain
all
your
lives
from
the
Lord's-Supper
,
than
receive
it
kneeling
.
Now
if
you
think
God
hates
'em
so
much
,
&c.
and
accounts
'em
a
polluting
his
Ordinance
,
&c.
Answ.
If
his
Lp.
cannot
produce
so
much
as
one
among
the
Dissenting
Ministers
that
ever
taught
their
people
,
That
such
postures
of
bodily
Worship
may
in
no
cases
be
lawfully
practis'd
,
then
I
hope
he
will
own
himself
guilty
here
of
a
very
immoral
practice
.
And
if
he
can
produce
any
such
person
,
I
dare
undertake
that
he
shall
be
publickly
censur'd
by
his
Brethren
for
teaching
so
senseless
and
ridiculous
doctrine
.
But
to
make
this
a
general
charge
against
us
,
is
the
most
inexcusable
aspersion
that
he
cou'd
possibly
cast
upon
us
,
and
such
as
we
must
demand
from
him
,
that
he
either
prove
,
or
ingenuously
retract
.
I
might
say
the
same
concerning
our
people's
being
taught
rather
to
stay
at
home
than
to
conform
in
their
outward
gestures
,
if
he
understand
this
of
scriptural
gestures
us'd
in
the
Establisht
Church
.
For
what
he
adds
as
to
kneeling
at
the
Lord's-Supper
,
he
cannot
be
ignorant
that
some
of
the
most
considerable
Writers
for
the
NC's
Cause
in
England
have
defended
the
lawfulness
of
it
,
tho
his
Lp.
cannot
do
it
without
contradicting
himself
.
There
are
others
indeed
that
do
think
it
unlawful
,
because
they
think
it
not
only
unsutable
to
the
nature
and
design
of
the
Institution
,
but
a
needless
symbolizing
with
the
Romish
Church
in
a
posture
abus'd
to
the
most
pernicious
Idolatry
,
by
which
they
are
the
more
confirm'd
in
that
Idolatry
,
notwithstanding
the
publick
protestation
of
the
Establisht
Church
against
that
abuse
.
I
shall
therefore
only
add
,
That
if
any
refuse
to
receive
the
Sacrament
kneeling
,
his
Lp.
has
the
least
reason
to
blame
'em
,
who
by
the
Rubric
and
Canons
is
oblig'd
to
give
it
to
none
in
the
Church
but
such
as
kneel
;
For
sure
't
is
a
lesser
fault
to
be
too
rigid
and
scrupulous
as
to
our
own
practice
,
than
to
impose
it
on
others
too
,
and
to
deny
them
the
priviledges
of
Christian
Communion
for
want
of
conformity
to
an
unscriptural
gesture
.
If
the
former
run
into
an
extreme
,
moderate
persons
may
have
some
right
to
reprove
'em
,
but
those
have
none
who
run
much
farther
into
the
other
.
Again
,
What
excuse
can
the
Bp.
have
for
that
passage
,
p.
138
,
139.
But
in
your
Meetings
there
is
no
obligation
on
any
one
to
signifie
his
concurrence
with
the
Congregation
in
any
ordinary
act
of
worship
either
by
word
or
gesture
,
and
therefore
this
end
of
publick
Assemblys
,
(
viz.
to
signifie
our
sense
and
belief
of
the
Being
,
&c.
of
God
,
and
to
stir
up
the
same
in
others
)
is
utterly
defeated
by
you
.
The
Directory
dos
not
require
or
allow
the
people
so
much
as
to
signifie
their
assent
by
adding
their
Amen
to
the
Prayers
or
Thanksgivings
there
offer'd
.
But
on
the
contrary
,
you
ridicule
those
that
practice
it
,
pursuant
to
the
directions
and
examples
in
Scripture
.
And
as
to
gestures
,
such
as
kneeling
,
standing
,
or
bowing
the
body
,
you
condemn
'em
all
as
Relicts
of
Idolatry
and
Superstition
.
There
remains
therefore
in
your
Assemblys
nothing
whereby
the
people
may
testifie
their
belief
or
assent
to
what
they
hear
,
which
was
one
design
of
the
Meeting
.
Thus
,
by
turning
all
bodily
Worship
out
of
your
Assemblys
,
you
have
made
void
this
great
end
of
'em
,
and
left
no
visible
distinction
whereby
any
one
may
signifie
whether
he
assents
to
the
Worship
offer'd
,
or
dissents
from
it
.
The
whole
assembly
being
to
one
another
,
meer
Spectators
and
Hearers
,
not
Joint-Worshipers
.
Answ.
His
Lp.
was
I
suppose
weary
of
retailing
his
aspersions
,
and
therefore
here
gives
'em
to
us
by
whole-sale
.
For
't
is
not
true
that
there
is
no
obligation
on
any
in
our
Meetings
to
signifie
his
concurrence
with
the
Congregation
in
any
ordinary
act
of
Worship
by
gesture
.
For
the
Directory
requires
that
such
as
come
into
the
Congregation
shou'd
reverently
compose
themselves
to
joyn
with
the
Congregation
in
that
Ordinance
that
is
then
in
hand
.
Which
implys
their
joyning
in
such
devout
gestures
as
the
nature
of
that
particular
Ordinance
dos
require
.
And
their
constant
attendance
on
the
several
parts
of
publick
Worship
,
with
their
reverent
behaviour
therein
,
is
a
publick
declaration
of
their
joyning
in
it
.
'T
is
again
untrue
,
that
the
Directory
dos
not
allow
the
people
to
signifie
their
assent
to
the
publick
Prayers
and
Thanksgivings
by
saying
Amen
.
For
the
very
Catechism
compos'd
by
'em
in
explication
of
the
Conclusion
of
the
Lord's-Prayer
implys
the
contrary
,
that
we
shou'd
in
Testimony
of
our
desire
and
assurance
,
to
be
heard
say
Amen
.
I
confess
I
know
not
what
sort
of
modesty
has
made
it
too
usual
among
us
not
to
repeat
our
Amen
so
loudly
as
is
generally
done
in
the
Parish-Churches
;
And
in
this
particular
I
am
of
the
same
judgment
with
the
Reverend
Author
of
that
Sermon
in
the
morning
lectures
on
1
Cor.
14.
v.
16.
who
advises
the
pronouncing
it
more
aiudibly
.
Nor
do
I
know
of
any
Dissenters
that
ridicule
any
Conformists
for
doing
so
.
But
,
to
charge
us
(
as
he
here
dos
)
with
condemning
kneeling
,
standing
,
or
bowing
down
,
as
Relicts
of
Idolatry
and
Superstition
,
is
so
gross
a
calumny
,
and
so
unbecoming
a
man
that
pretends
to
sincerity
&
candour
,
that
he
is
oblig'd
in
common
justice
to
repair
the
wrong
he
has
here
done
us
.
For
kneeling
and
standing
are
postures
so
universally
us'd
by
the
D●ssenters
,
and
so
frequently
recommended
and
urg'd
in
their
Printed
Discourses
and
Sermons
,
that
they
cannot
,
without
the
most
stupid
self
contradiction
,
condemn
'em
as
Relicts
o●
Idolatry
and
Superstition
;
Nor
did
I
ever
hear
of
one
person
that
ever
scrupl'd
the
use
of
'em
.
Some
may
indeed
have
censur'd
Kneeling
at
the
Sacrament
,
bowing
towards
the
East
or
the
Altar
,
&c.
as
such
Relicts
of
Idolatry
and
Superstition
;
but
what
's
this
to
the
use
of
those
postures
in
Religious
Worship
in
general
,
of
which
the
Bp.
here
speaks
?
For
those
weak
people
of
whom
he
tells
us
,
p.
141.
That
they
object
against
kneeling
and
standing
in
the
Congregation
,
that
't
is
troublesome
to
'em
,
They
do
indeed
offer
a
very
lazy
excuse
;
and
if
the
Bp.
has
met
with
any
such
,
he
dos
well
to
shame
'em
out
of
it
.
But
I
can
by
no
means
be
of
the
Bp's
opinion
,
that
any
leave
them
on
this
score
,
because
they
find
a
way
of
Worship
among
the
Dissenters
easier
than
theirs
;
Nor
do
I
find
that
a
man
can
sleep
more
securely
and
quietly
in
the
Meetings
than
in
the
Parish-Churches
.
I
am
sure
I
have
oftner
heard
such
slothful
people
awaken'd
by
severe
reproofs
in
the
Dissenters
Assemblys
than
in
theirs
.
So
that
I
suspect
those
will
fail
of
their
design
,
who
come
to
our
Meetings
in
hopes
to
take
a
more
undisturbed
Nap
there
The
Bishop
seems
,
p
143.
to
assert
,
That
kneeling
in
publick
Prayer
is
a
duty
which
we
are
bound
to
provide
conveniency
for
.
But
as
he
wisely
takes
it
for
granted
,
instead
of
proving
it
,
so
he
groundlesly
imagins
the
Dissenters
to
have
some
aversion
to
it
,
whereas
I
know
of
no
posture
more
universally
us'd
by
'em
in
that
duty
in
their
Closets
or
Familys
where
they
have
conveniency
for
it
.
And
I
have
seen
it
frequently
us'd
in
those
larger
Seats
in
their
Meetings
that
were
wide
enough
to
allow
room
for
it
.
So
that
I
perceive
his
Lordship
is
as
great
a
stranger
to
our
judgment
and
practice
,
as
if
he
liv'd
in
some
remote
part
of
the
world
,
and
yet
pretends
to
give
an
account
of
it
with
as
much
confidence
as
if
he
had
continually
frequented
our
Assemblys
.
I
think
I
may
pretend
to
know
'em
better
,
and
therefore
must
in
justice
to
'em
add
,
that
in
those
Meetings
I
have
frequented
,
I
have
observ'd
as
great
an
appearance
of
external
Reverence
and
Devotion
,
of
seriousness
and
gravity
as
in
any
other
Protestant
Churches
whatsoever
either
at
home
or
abroad
.
The
Bishop
concludes
this
Chapter
with
this
Observation
,
But
the
truth
of
the
matter
,
as
it
seems
to
me
,
is
,
That
your
neglecting
to
kneel
at
the
most
solemn
of
all
Christian
Ordinances
,
the
Lord's-Supper
,
dos
harden
you
against
Reverence
in
the
other
parts
of
Divine
Worship
:
And
it
is
no
wonder
it
shou'd
do
so
;
for
if
Reverence
be
not
thought
necessary
in
that
duty
,
it
may
well
seem
unnecessary
in
any
other
.
On
which
words
I
shall
only
add
,
That
if
by
Reverence
in
that
Ordinance
of
the
Lord's-Supper
,
he
means
kneeling
while
we
eat
the
Bread
,
and
drink
the
Cup
,
I
have
shew'd
him
that
the
Apostles
us'd
no
such
Reverence
,
and
he
may
with
the
same
justice
reproach
them
as
he
dos
us
.
But
it
will
by
no
means
follow
,
that
we
must
not
use
a
worshipping-posture
when
acts
of
immediate
Worship
are
offer'd
,
because
we
use
it
not
,
when
no
such
acts
are
requir'd
;
as
none
are
,
during
our
eating
and
drinking
in
remembrance
of
Christ
in
that
Institution
.
So
that
I
may
more
justly
observe
,
That
his
Lordship's
neglecting
so
long
to
reason
solidly
,
and
to
speak
Truth
concerning
the
Dissenters
,
has
so
harden'd
him
in
the
contrary
practice
,
that
he
seems
resolv'd
to
go
on
in
it
to
the
end
of
the
Chapter
.
For
the
practice
of
the
Establisht
Church
in
reference
to
Bodily
Worship
.
I
need
add
nothing
to
what
has
been
already
observ'd
,
(
p.
123
,
124
)
concerning
bowing
at
the
name
of
Jesus
,
standing
up
at
the
Reading
some
part
of
the
Scriptures
rather
than
others
,
Reading
in
the
Cathedrals
one
part
of
their
Service
at
the
Communion-Table
,
where
few
of
the
people
can
hear
it
,
&c.
For
which
practices
the
Bp.
must
either
bring
us
express
scriptural
precept
or
pattern
,
or
must
censure
'em
for
his
sort
of
human
Inventions
;
and
truly
some
of
'em
look
too
like
superstitious
ones
;
For
they
are
either
us'd
and
retain'd
for
no
reason
at
all
,
but
meer
arbitrary
pleasure
,
or
for
such
reasons
as
include
some
superstitious
conceit
in
'em
,
as
if
some
peculiar
honour
and
homage
were
due
to
that
name
of
our
Saviour
above
others
,
And
greater
veneration
were
due
to
some
part
of
Scripture
above
the
rest
;
And
as
if
there
were
either
some
peculiar
sanctity
in
the
prayers
,
or
in
the
place
,
when
they
are
read
at
the
Communion-Table
,
or
there
were
no
better
way
of
instructing
the
people
in
their
obligation
to
Communicate
,
than
by
this
dumb
sign
of
reading
some
part
of
the
Communion-Service
there
.
Remarks
on
the
Fifth
Chapter
concerning
the
Lord's-Supper
.
And
here
I.
FOr
the
Account
he
gives
us
of
what
the
Scriptures
prescribe
concerning
the
frequency
of
Celebrating
this
Institution
,
I
shall
very
easily
agree
with
his
Lp.
For
tho
I
think
his
Reasoning
from
the
time
of
Celebrating
the
Passover
,
and
from
the
general
Topic
of
our
doing
it
as
often
as
we
have
conveniency
for
it
,
is
not
very
cogent
to
prove
any
obligation
upon
us
to
celebrate
this
Sacrament
every
Lord's-day
,
Yet
I
do
think
his
other
arguments
from
Scripture
are
of
great
weight
to
prove
,
that
in
the
Apostles
time
this
Ordinance
was
made
one
constant
part
of
their
Lord's-days
Worship
,
and
I
think
it
past
doubt
that
this
was
the
universal
practice
of
Christian
Churches
for
several
succeeding
Ages
.
So
that
in
this
respect
I
fear
that
the
Reformed
Churches
themselves
have
not
yet
come
up
to
the
practice
of
the
truly
primitive
and
Apostolical
ones
,
as
I
truly
think
were
highly
desirable
.
Many
learned
Authors
,
both
Conf's
and
N
C's
have
freely
deliver'd
their
judgments
to
the
same
purpose
,
and
I
know
of
none
that
have
disputed
the
matter
of
fact
on
which
their
arguments
for
reviving
this
practice
are
founded
.
I
know
there
are
other
judicious
persons
that
do
not
think
the
arguments
drawn
thence
to
be
demonstrative
,
and
do
still
conceive
the
words
,
As
oft
as
ye
eat
this
bread
,
&c.
and
do
this
as
oft
as
ye
drink
it
in
remembrance
of
me
,
to
leave
the
frequency
of
performing
this
duty
to
the
determination
of
human
prudence
.
And
tho
their
exceptions
do
not
so
far
weigh
with
me
as
to
alter
my
judgment
,
yet
I
dare
not
be
harsh
in
censuring
such
whose
apprehensions
herein
are
different
from
my
own
.
All
the
Debate
then
remaining
between
the
Bp.
and
me
,
will
be
concerning
II.
The
Practice
of
the
Establisht
Church
and
that
of
the
Dissenters
.
For
the
practice
of
the
Establisht
Church
,
I
wonder
why
he
shou'd
pretend
their
Church
has
provided
for
those
that
desire
to
Receive
every
Lord's-day
,
meerly
because
of
her
ordering
some
part
of
the
Communion-Service
to
be
read
every
Lord's-day
,
when
't
is
so
publickly
known
that
there
is
no
Bread
and
Wine
provided
for
such
as
may
be
dispos'd
to
Communicate
;
And
why
shou'd
the
people
be
taught
their
duty
only
by
such
dumb
signs
as
that
?
or
part
of
the
Communion-Service
be
read
when
there
's
no
Communion
intended
?
He
dos
indeed
very
justly
observe
that
the
Canons
require
no
more
of
every
Parishioner
,
than
that
he
Receivee
thrice
a
year
;
But
why
he
shou'd
lay
the
blame
of
their
people's
Receiving
no
oftner
,
on
the
ill
example
of
the
Dissenters
,
I
cannot
imagin
.
For
if
it
appear
that
the
Dissenters
generally
Receive
far
oftner
than
their
Canons
require
,
It
will
be
very
unaccountable
how
their
example
shou'd
encourage
that
negligence
of
the
Conforming
Laity
,
which
it
rather
reproves
.
I
confess
,
for
the
method
of
driving
men
to
the
Sacrament
by
punishment
,
(
if
he
intend
this
of
the
severe
penaltys
that
follow
upon
a
Writ
de
Excommunicato
Capiendo
)
we
do
not
much
admire
it
.
To
be
admitted
to
the
Lord's-Table
,
we
esteem
so
great
a
Priviledg
and
Honour
,
that
we
think
none
shou'd
partake
of
it
,
but
such
as
do
very
earnestly
desire
and
seek
it
,
and
are
in
the
judgment
of
human
charity
well
fitted
and
prepar'd
for
it
,
by
competent
knowledg
,
and
an
inoffensive
conversation
.
But
we
do
by
no
means
think
those
deserve
to
be
admitted
at
all
whom
nothing
else
can
prevail
with
to
come
to
this
Sacrament
,
but
the
fear
of
a
Prison
;
and
who
are
hal'd
to
that
Holy
Table
,
meerly
to
escape
the
Jaylor's
Clutches
.
Nor
is
it
reasonable
to
put
Men
under
so
strong
Temptation
to
dissemble
with
God
in
so
solemn
Vows
,
for
the
preservation
of
their
Secular
Interest
.
And
for
those
Dissenters
that
scruple
Kneeling
,
Nothing
cou'd
be
more
Unchristian
than
to
deny
'em
the
Lord's
Supper
without
their
compliance
with
that
posture
,
and
yet
punish
'em
for
not
receiving
it
in
their
Parish
Churches
;
which
was
no
better
than
to
punish
'em
for
their
being
afraid
of
sinning
.
And
if
this
be
the
Discipline
which
his
Lp.
complains
of
being
weakned
,
I
know
of
few
moderate
and
wise
Men
that
will
be
much
troubled
at
it
.
For
the
Practice
of
Dissenters
,
1.
He
very
groundlesly
infers
,
That
because
the
Directory
leaves
it
to
the
Ministers
,
&c.
to
determine
how
often
this
Institution
shall
be
celebrated
,
that
they
exclude
it
by
this
Rule
,
from
being
an
ordinary
constant
part
of
God's
Service
.
For
no
more
can
be
justly
drawn
from
those
words
,
than
that
they
left
the
matter
to
the
liberty
of
those
that
had
the
over
sight
and
care
of
particular
Congregations
.
So
that
if
any
Ministers
thought
the
constant
celebration
of
this
Sacrament
every
Lords
Day
,
most
convenient
for
the
comfort
and
edification
of
their
People
,
this
Rule
does
by
no
means
forbid
,
but
rather
enforce
their
doing
it
.
But
those
indeed
that
think
otherwise
,
are
no
farther
impos'd
on
by
this
Rule
,
than
to
be
oblig'd
to
do
it
frequently
,
which
the
Directory
(
as
the
Bp.
owns
)
expresly
requires
;
and
I
doubt
not
they
intended
by
frequently
,
oftner
than
thrice
a
year
.
Nor
can
I
imagine
why
he
should
any
more
compare
our
practice
with
the
Papists
than
their
own
:
For
do
the
Parish-Ministers
every
Lord's-day
offer
the
Sacrament
to
the
People
,
or
invite
'em
to
it
,
or
afford
'em
opportunities
for
it
,
any
more
than
the
Dissenters
?
Or
rather
do
not
the
Dissenters
generally
afford
'em
opportunities
much
oftner
?
Why
should
he
then
so
severely
condemn
the
Dissenters
for
what
they
are
less
guilty
of
than
themselves
?
If
he
pretend
that
the
Sacrament
is
offer'd
,
because
part
of
the
Communion-Service
is
read
;
Does
he
not
know
that
if
the
People
take
that
for
an
Invitation
,
they
'll
find
themselves
disappointed
?
And
sure
't
is
better
to
make
no
offer
of
it
than
a
delusory
one
.
2.
He
very
confidently
asserts
,
That
the
Dissenters
rarely
press
the
People
to
Communion
;
They
have
few
Sermons
or
Discourses
to
that
purpose
;
And
many
of
'em
condemn
our
Zeal
for
endeavouring
to
restore
the
constant
Communion
precedented
in
Scripture
.
'T
is
strange
that
his
Lp.
should
continually
put
us
on
so
ungrateful
a
Task
,
as
the
denying
the
Truth
of
what
he
saith
,
by
advancing
such
groundless
Accusations
;
I
am
sure
the
generality
of
'em
administer
this
Sacrament
far
oftener
than
the
generality
of
the
Conforming
Clergy
;
and
't
is
seldom
or
never
administred
without
their
taking
occasion
to
press
People
to
it
.
Nor
do
I
find
any
of
their
Printed
Discourses
on
that
subject
,
that
omit
their
doing
it
:
Nay
,
I
am
enclin'd
to
believe
there
are
as
many
N.
C.
Writers
as
Conformists
,
that
have
preach'd
and
wrote
for
restoring
the
constant
Communion
precedented
in
Scripture
.
And
one
wou'd
think
that
Experience
shou'd
be
sufficient
to
convince
him
that
the
Dissenting
Ministers
press
it
more
.
For
of
those
that
attend
the
Parish-Churches
and
the
Meetings
,
I
think
't
is
evident
,
that
if
we
make
allowance
for
the
Numbers
in
general
of
those
of
each
Perswasion
the
Communions
of
the
Dissenters
will
be
found
much
more
numerous
as
well
as
more
frequent
.
I
confess
,
if
his
Lp.
only
mean
,
That
we
do
not
promiscuously
urge
all
People
to
come
to
this
Ordinance
,
how
ignorant
or
wicked
soever
,
't
is
true
;
and
I
hope
he
will
not
blame
us
for
that
,
unless
he
think
we
may
turn
the
Church
into
a
common
sink
and
receptacle
of
profligate
Sinners
,
and
invite
Swine
to
that
H.
Table
.
(
For
such
are
all
notoriously
vitious
persons
in
the
Language
of
the
Scripture
.
)
On
the
contrary
,
we
have
too
great
reason
to
complain
,
that
too
many
such
are
admitted
in
the
Parish-Churches
,
notwithstanding
the
ineffectual
Provision
of
the
Rubrick
and
Canons
,
against
this
Abuse
;
of
which
no
Reformation
can
be
expected
to
any
purpose
,
till
particular
Pastors
be
restored
to
the
due
Exercise
of
their
Pastoral
Power
.
But
for
those
that
have
competent
Knowledge
,
and
are
of
Vnblameable
Deportment
,
they
are
frequently
urg'd
to
attend
this
Institution
;
and
particularly
in
the
North
of
Ireland
,
the
Minister
in
visiting
the
several
Districts
,
enquires
of
the
Elders
concerning
such
,
that
besides
the
general
Invitation
from
the
Pulpit
,
he
may
particularly
urge
'em
to
their
Duty
.
3.
For
the
Practice
of
Dissenters
,
he
saith
,
'T
is
worse
than
their
Principles
;
and
concerning
it
he
adds
these
remarkable
words
:
I
appeal
to
you
,
Whether
it
is
not
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
't
is
often
omitted
for
several
years
together
,
and
in
some
places
for
ten
or
more
.
I
fear
I
may
say
,
Your
People
generally
have
too
little
sense
of
the
Obligation
of
Receiving
it
at
all
;
and
your
Ministers
indulge
'em
so
far
in
this
Corruption
,
that
a
man
may
live
comfortably
among
you
,
and
with
the
Reputation
of
a
Professor
,
to
Thirty
or
Forty
years
of
Age
,
and
never
Receive
at
all
.
And
by
the
best
Enquiry
I
cou'd
make
,
I
cou'd
not
compute
that
above
One
in
Ten
that
go
to
your
Meetings
,
ever
Receive
through
the
whole
Course
of
their
Lives
,
notwithstanding
Christs
positive
Command
to
do
it
in
remembrance
of
him
.
So
unhappily
are
Men
overseen
in
laying
aside
the
Commands
of
God
for
their
own
Inventions
.
I
should
be
glad
to
find
that
I
were
mistaken
in
this
Computation
.
In
the
mean
time
you
must
give
me
leave
to
tell
you
plainly
,
That
this
practice
of
rare
or
no
Communion
,
is
so
peculiarly
your
own
,
that
I
think
you
are
altogether
singular
in
it
;
and
are
so
far
from
having
any
Precedent
for
it
in
Scripture
,
that
I
doubt
whether
any
Precedent
can
be
found
for
you
even
among
the
most
degenerate
and
barbarous
People
that
ever
call'd
themselves
Christians
.
Answ.
In
order
to
our
passing
a
right
Judgment
on
this
Accusation
of
the
Bp's
,
I
must
give
a
brief
Account
of
matter
of
Fact
.
For
those
Meetings
in
England
,
and
the
South
of
Ireland
,
where
Pastors
are
settl'd
,
the
most
of
'em
constantly
celebrate
the
Lord's
Supper
once
a
Month
,
others
once
in
six
Weeks
,
or
two
Months
,
and
a
few
once
every
Lord's
Day
.
I
do
not
believe
there
are
Six
that
have
it
so
seldom
as
once
a
Quarter
.
So
that
if
the
Bp.
speak
here
of
the
generality
of
Dissenters
,
(
as
we
have
reason
to
suppose
,
because
he
does
not
here
(
as
elsewhere
)
confine
his
Charge
to
any
part
of
'em
)
To
reproach
them
as
guilty
of
rare
or
no
Communion
not
to
be
precedented
among
the
most
degenerate
and
barbarous
People
that
were
ever
called
Christians
,
is
a
Calumny
of
such
a
hainous
nature
,
that
I
shall
in
meer
Civility
and
respect
to
his
Character
,
forbear
to
treat
it
as
it
deserves
;
and
shall
only
desire
him
to
bring
the
Parish-Churches
to
that
frequency
of
Communion
so
generally
practised
among
the
Dissenters
,
before
he
treat
us
any
more
with
such
rude
Language
,
as
we
might
with
so
much
advantage
retort
.
If
his
Lordship
pretend
that
he
design'd
to
confine
this
to
the
North
of
Ireland
,
tho'
he
has
exprest
no
such
thing
;
yet
how
little
ground
he
had
for
this
heavy
Charge
,
will
appear
upon
a
due
Examination
of
matter
of
Fact
:
Of
which
I
have
this
Account
given
by
those
that
know
it
much
better
than
he
can
pretend
to
do
.
'T
is
so
far
from
being
true
,
that
't
is
rare
if
once
in
a
year
or
two
a
Communion
be
celebrated
in
their
Meetings
,
that
it
's
universally
usual
in
every
Meeting
where
an
ordained
Minister
is
settled
,
to
have
the
Lord's
Supper
administred
constantly
Once
a
year
,
and
Twice
in
the
larger
Towns
.
And
what
is
more
considerable
,
where-ever
't
is
administred
,
't
is
usual
for
Two
Thirds
of
the
Congregation
to
be
Strangers
.
For
't
is
their
Custom
in
the
North
to
have
very
large
and
numerous
Communions
,
so
that
when
the
Sacrament
is
administred
in
one
Meeting
,
't
is
usual
for
most
of
the
Members
of
Neighbouring
Parishes
to
frequent
it
:
To
which
purpose
they
bring
Certificates
(
or
Communicatory
Letters
)
from
their
own
Ministers
.
So
that
the
generality
of
'em
(
as
I
am
assur'd
)
do
communicate
four
or
five
times
in
a
year
;
many
of
them
do
it
much
oftner
;
and
all
of
'em
have
the
opportunity
of
doing
it
ten
,
twelve
,
or
fifteen
times
a
year
,
if
they
will
take
the
Advantage
of
receiving
it
as
often
as
't
is
administred
within
a
few
miles
of
their
respective
Habitations
.
And
they
alledge
these
two
or
three
Reasons
that
have
induc'd
'em
to
this
Method
,
1.
That
hereby
the
vast
Number
of
Communicants
tends
to
increase
the
Solemnity
of
the
Institution
,
and
represents
in
a
more
affecting
manner
the
Communion
of
Saints
.
2.
That
every
Parish
having
usually
but
one
Minister
,
't
is
requisite
the
Ministers
of
Neighbouring
Parishes
should
assist
'em
on
that
occasion
;
and
consequently
they
usually
bring
their
People
along
with
'em
.
3.
That
the
Ministers
of
particular
Congregations
prepare
their
own
people
for
it
,
by
visiting
'em
round
,
examining
every
particular
Member
anew
,
about
their
spiritual
Estate
,
and
making
due
Enquiry
about
their
Conversation
;
all
which
takes
up
a
considerable
time
.
This
being
a
just
account
of
their
practice
,
tho'
I
must
freely
profess
I
do
prefer
the
general
practice
of
Dissenters
elsewhere
,
of
administring
the
Lord's
Supper
in
each
Congregation
once
a
Month
,
and
cou'd
heartily
wish
it
were
made
a
constant
part
of
the
Lord's-day
Worship
;
yet
I
see
not
with
what
tolerable
Justice
the
Bp.
cou'd
upbraid
'em
with
their
rare
or
no
Communion
,
when
the
Members
of
their
Meetings
do
generally
communicate
much
oftner
than
the
Members
of
the
Parish-Churches
:
Nay
,
when
their
Ministers
not
celebrating
it
in
each
particular
Meeting
,
is
occasion'd
by
so
extraordinary
care
taken
to
prepare
their
People
for
it
:
Whereas
there
can
be
no
other
Account
given
why
the
Parish-Ministers
who
take
no
such
pains
with
their
People
,
administer
it
so
seldom
,
but
either
their
own
Laziness
,
or
the
People's
Indevotion
.
And
whereas
he
saith
,
A
man
may
live
among
'em
with
the
reputation
of
a
Professor
,
to
Thirty
or
Forty
Years
,
and
never
receive
at
all
;
If
he
mean
by
a
Professor
,
a
Person
accounted
truly
Religious
,
they
declare
they
know
not
of
one
Instance
of
that
kind
.
And
whereas
he
saith
,
Not
one
in
ten
that
go
to
their
Meetings
receive
through
the
whole
course
of
their
Lives
,
they
do
profess
,
that
by
the
best
computation
they
can
make
,
there
is
not
one
in
ten
,
or
rather
in
20
or
30
,
that
do
not
receive
,
except
such
as
are
with-held
for
want
of
competent
Knowledge
,
or
on
the
account
of
Scandal
;
and
those
that
communicate
once
,
do
it
ordinarily
on
all
following
occasions
.
So
that
upon
the
whole
,
the
Bp.
is
much
more
concern'd
to
find
a
Precedent
for
the
generality
of
the
Members
of
Parish-Churches
in
their
rare
or
no
Communion
,
than
the
Dissenters
are
for
the
Members
of
their
Congregations
.
And
much
more
is
he
concern'd
to
find
a
Precedent
for
himself
in
his
so
rarely
speaking
truth
concerning
the
Dissenters
;
and
I
fear
that
he
will
hardly
find
any
(
if
I
may
return
him
his
civil
expressions
)
except
among
the
most
degenerate
and
barbarous
Writers
that
were
ever
called
Christians
,
I
mean
those
Romish
Priests
,
who
in
their
writing
against
Protestants
have
acquir'd
a
peculiar
dexterity
in
the
practice
of
that
Unchristian
Maxim
,
Calumniare
fortiter
,
aliquid
adhaerebit
,
Throw
dirt
enough
,
and
some
of
it
will
stick
.
REMARKS
on
the
CONCLUSION
.
1.
FOr
that
part
of
it
which
contains
his
Lp's
Advice
to
those
of
his
own
Clergy
,
I
shall
take
no
farther
notice
of
it
than
as
it
concerns
the
Dissenters
.
P.
166.
He
tells
'em
,
They
are
never
to
despair
whilst
they
have
God's
Truth
on
their
side
,
tho'
whole
Provinces
should
fall
off
from
the
Church
,
as
all
they
in
Asia
did
from
St.
Paul
,
2
Tim.
1.15
.
Tho'
none
should
believe
our
report
,
as
it
happened
to
our
Saviour
himself
.
Answ.
This
looks
too
like
his
former
Language
,
when
he
so
uncharitably
excluded
us
from
the
Catholick
Church
:
For
does
he
indeed
think
that
Men's
going
to
the
Dissenters
Meetings
is
a
defection
from
Christianity
,
and
turning
Infidels
to
the
Doctrine
of
the
Gospel
,
as
the
expressions
he
alludes
to
import
?
Since
we
agree
in
the
Articles
of
Religion
profest
by
the
Establish'd
Church
(
to
which
,
by
the
way
,
the
Dissenters
of
the
two
more
strictly
adhere
)
;
since
(
as
himself
owns
,
p
,
4.
)
we
agree
about
the
inward
part
of
Divine
Worship
;
Nay
,
since
we
agree
in
the
same
external
parts
of
it
,
Praise
,
Prayer
,
Hearing
and
the
Sacraments
of
Baptism
and
the
Lord's
Supper
;
and
only
disagree
about
the
mode
of
ordering
those
external
Duties
:
Is
it
not
most
unreasonable
,
and
contrary
to
Christian
Charity
,
and
I
might
add
to
common
sence
,
to
speak
of
such
as
in
these
Circumstantial
Modes
differ
from
him
,
as
fallen
off
from
the
Church
,
and
dis-believing
the
Report
of
the
Gospel
?
What
is
this
but
to
turn
the
Circumstantial
Modes
of
Worship
into
Fundamentals
,
and
thereby
to
turn
the
Reformed
Church
in
this
Kingdom
into
a
Sect
and
Party
,
i.
e.
to
incur
the
grossest
sort
of
Schism
,
and
most
opposite
to
Christian
Love
?
I
hope
I
have
in
these
Papers
shewn
our
manner
of
performing
these
Duties
,
to
be
more
agreeable
to
Scriptural
Precept
and
Pattern
,
and
yet
I
wou'd
sooner
suffer
my
Right
Hand
to
be
cut
off
,
than
that
any
such
Expression
should
drop
from
my
Pen
,
that
should
thus
confine
the
Church
of
Christ
to
the
Dissenters
,
and
censure
others
as
fallen
off
from
it
.
For
I
honour
the
Parish
Churches
as
a
very
excellent
part
of
the
Catholick
Church
,
and
such
as
compar'd
with
the
Roman
,
Greek
,
Abissine
,
&c.
Churches
,
has
attained
to
an
excellent
degree
of
Reformation
.
P.
167
,
168.
He
suggests
to
his
Clergy
,
That
they
cannot
be
supposed
to
be
zealous
in
their
Office
out
of
any
private
Interest
,
or
prospect
of
particular
profit
,
because
their
Maintenance
and
Preferments
are
ascertained
by
Law
,
and
depend
not
on
the
voluntary
Contribution
of
the
People
;
and
he
insinuates
on
the
other
hand
,
That
the
Dissenters
are
more
liable
to
be
acted
by
other
Motives
,
since
they
must
attain
to
Honour
or
Support
by
making
or
gaining
a
Party
.
Answ.
If
the
Dissenting
Ministers
be
acted
in
their
Nonconformity
by
a
Regard
to
Temporal
Interest
,
they
deserve
to
be
begg'd
for
Fools
.
Does
he
think
that
upon
their
Conforming
,
they
might
not
aspire
to
Ecclesiastical
Dignities
and
Preferments
as
well
as
others
,
if
their
Judgments
cou'd
comply
with
all
the
Declarations
and
Subscriptions
that
are
requir'd
?
How
many
cou'd
I
name
him
,
no
way
inferiour
to
his
Lp.
in
any
Ministerial
Abilities
,
who
never
had
so
much
as
100
l.
a
year
from
their
People
,
while
he
enjoys
,
by
common
Report
,
a
Bishoprick
worth
2000
?
Not
that
they
envy
him
his
Wealth
,
but
they
think
it
unreasonable
he
should
upbraid
them
with
their
Poverty
,
as
if
it
laid
'em
under
Temptations
to
counter
act
their
Judgments
,
to
serve
their
Interest
,
when
if
they
cou'd
have
done
so
,
they
never
needed
to
expose
themselves
to
those
Necessities
.
For
it
's
plain
that
,
quite
contrary
to
what
he
suggests
,
the
Temptation
of
Interest
lies
chiefly
on
the
other
side
.
What
Interest
can
influence
those
Dissenting
Ministers
to
make
or
gain
a
Party
,
who
are
sure
to
be
Losers
by
their
adhering
to
it
,
and
have
all
possible
prospect
of
bettering
their
Condition
by
forsaking
it
?
And
how
much
greater
danger
are
those
in
of
being
influenc'd
by
it
,
whose
excessive
Preferments
depend
on
their
turning
the
Church
into
a
Party
,
by
keeping
up
narrow
uncharitable
terms
of
Ministerial
Communion
?
And
why
should
he
think
the
Inferior
Clergy
may
not
be
mov'd
to
be
zealous
in
their
Office
,
from
a
prospect
of
Interest
and
Profit
?
Does
he
think
himself
and
his
Brethren
Immortal
?
May
they
never
expect
a
Fall
of
Church-Preferments
?
Or
are
those
Preferments
so
corruptly
distributed
,
that
no
diligence
of
an
inferior
Clergy-man
in
his
Office
will
signifie
any
thing
to
recommend
him
to
'em
?
Does
Favour
or
Bribes
so
entirely
prevail
as
to
exclude
all
consideration
of
Merit
?
Either
he
reasons
very
weakly
here
,
or
else
he
insinuates
what
is
very
little
to
the
credit
of
the
Church
.
P.
88.
He
does
well
to
remind
'em
,
that
they
are
Ministers
of
the
Gospel
,
not
of
a
Party
.
Answ.
But
why
then
does
he
speak
of
all
that
dissent
from
'em
,
as
fallen
from
the
Church
,
and
become
Infidels
?
He
also
in
the
same
page
justly
speaks
of
our
differences
as
of
little
concern
,
comparatively
with
the
common
Interest
of
Holiness
and
Religion
:
But
when
he
tells
us
of
these
differences
being
insisted
on
only
as
the
occasions
&
Badges
of
those
People
who
being
resolved
to
separate
themselves
,
are
oblig'd
to
take
up
little
differences
for
a
distinction
:
I
would
gladly
know
who
are
most
chargeable
with
taking
up
little
Differences
to
make
'em
the
Distinguishing
Badges
of
a
Party
;
They
that
arbitrarily
impose
such
Unnecessary
Terms
of
Ministerial
and
Christian
Communion
,
as
our
Common
Lord
never
requir'd
,
and
so
make
their
own
dividing
Hedge
and
Enclosure
in
his
sacred
Vineyard
,
or
they
that
only
scruple
compliance
with
these
suspected
Terms
,
and
desire
that
the
Common
Rule
of
Christianity
,
may
be
the
only
Rule
of
Conformity
?
They
that
on
the
account
of
these
Differences
cry
up
themselves
alone
as
the
Church
,
or
they
that
plead
only
to
be
a
part
of
it
,
or
at
most
a
more
uncorrupted
part
?
One
wou'd
think
the
former
look
more
like
persons
resolv'd
to
separate
themselves
,
especially
when
they
contrive
such
Racks
for
mens
Judgments
and
Consciences
as
the
Act
of
Uniformity
contains
.
And
the
latter
cannot
reasonably
be
supposed
so
obstinate
,
unless
he
imagine
'em
fond
of
Poverty
and
Misery
,
and
in
love
with
Separation
for
its
own
sake
.
P.
169.
He
suggests
,
That
while
they
have
been
defending
their
Common
Christianity
against
Papists
,
Deists
and
Socinians
,
the
Dissenters
have
taken
that
advantage
to
undermine
'em
with
their
People
,
nay
that
some
of
'em
have
even
joyn'd
with
those
Enemies
to
pull
down
their
Constitution
.
Answ.
I
think
it
is
apparent
that
the
Dissenters
have
rarely
wrote
in
defence
of
their
own
Cause
,
without
being
assaulted
first
.
It
was
he
first
started
the
Controversie
in
this
Kingdom
,
by
excluding
'em
from
the
Catholick
Church
.
It
is
he
has
again
renew'd
it
by
a
fresh
Charge
of
our
Worship
having
little
of
God's
immediate
Appointment
,
but
abundance
of
Humane
Inventions
.
Now
if
we
be
guilty
,
't
is
indeed
reasonable
we
should
be
silent
;
But
if
innocent
,
does
he
think
our
Reputation
too
inconsiderable
to
be
worthy
of
a
Defence
against
the
most
severe
,
and
yet
the
most
unrighteous
Accusations
?
And
if
he
did
formerly
with
the
same
Sword
attempt
to
stab
his
Popish
Adversaries
and
his
Dissenting
Brethren
,
can
he
blame
them
for
warding
it
off
themselves
,
especially
when
at
the
same
time
they
warded
it
off
from
the
generality
of
the
Reformed
Churches
,
(
whose
Reputation
he
must
have
wounded
through
our
sides
)
and
directed
the
point
of
it
more
fully
against
the
Papists
.
But
I
would
gladly
know
,
who
those
Dissenters
are
that
join'd
with
the
Papists
,
Deists
,
and
Socinians
,
in
a
Confederacy
to
pull
down
their
Constitution
.
For
I
cannot
imagine
what
ground
he
has
for
this
Charge
,
unless
he
refers
to
the
attempts
made
in
the
late
King
James's
time
towards
the
Repeal
of
the
Penal
Laws
and
Test.
And
if
he
intend
that
,
dos
he
not
know
,
That
there
were
far
more
of
their
Clergy
,
even
the
Dignitaries
of
their
Church
,
that
join'd
in
that
design
with
the
Court
,
then
of
Dissenting
Ministers
,
of
whom
I
could
never
hear
of
above
One
or
Two
concern'd
,
and
even
they
had
been
both
exasperated
by
the
barbarous
Execution
of
those
Laws
upon
themselves
.
And
was
it
more
criminal
in
them
to
attempt
to
burn
the
Rod
that
had
so
unmercifully
lash't
'em
,
then
in
those
to
join
in
that
design
who
had
no
other
temptation
then
hope
of
Court-Favour
and
Preferment
?
Nay
dos
he
not
know
that
the
Body
of
the
Dissenting
Ministers
and
People
generously
refus'd
to
concur
in
that
design
when
earnestly
solicited
to
it
;
meerly
because
they
valu'd
the
general
Interest
of
the
Reformed
Religion
,
before
any
seperate
Interest
of
their
own
.
And
wou'd
not
a
man
of
candour
and
ingenuity
,
have
rather
commended
the
carriage
of
the
main
body
of
'em
,
then
reproach't
'em
with
the
faults
of
so
few
,
(
in
which
he
knows
they
might
recriminate
with
so
much
advantage
)
especially
when
such
as
reproach
'em
were
so
accessary
to
those
faults
by
unchristian
rigor
and
cruelty
?
And
by
the
way
,
If
by
their
Constitution
he
means
our
frame
of
Diocesan
Episcopacy
and
Government
,
why
dos
he
suggest
our
concurrence
with
Papists
to
pull
it
down
,
when
he
knows
well
enough
,
if
the
Papists
were
in
power
,
they
would
continue
and
uphold
the
same
Constitution
,
and
only
change
the
Persons
.
II.
For
that
part
of
the
Conclusion
which
is
addrest
to
the
Dissenting
Ministers
of
Derry
.
FIrst
,
I
do
fully
concur
with
him
in
his
Advice
;
Not
to
treat
one
another
with
scurrilous
,
and
unseemly
Reflections
.
But
I
hope
he
will
not
account
those
such
,
wherein
a
Man
is
justly
reprov'd
for
gross
Misrepresentations
of
other
Men's
Opinions
and
Practices
,
when
he
might
easily
have
inform'd
himself
better
;
or
a
trifling
Argument
not
always
treated
with
grimace
,
but
sometimes
with
the
slight
it
deserves
.
Secondly
,
I
do
also
heartily
concur
with
him
in
his
request
to
'em
,
That
they
will
not
make
the
difference
between
us
seem
greater
then
really
it
is
.
And
I
hope
he
will
find
it
punctually
observ'd
in
these
Remarks
,
in
which
I
have
so
often
disclaim'd
the
Advantage
given
me
by
his
own
Principles
to
censure
several
practices
in
the
Establish't
Church
as
unlawful
.
And
therefore
I
hope
I
may
,
without
offence
,
humbly
request
his
Lp.
to
take
his
own
Advice
;
And
truly
if
he
had
done
so
sooner
,
he
had
spar'd
me
the
ungrateful
labour
of
these
Remarks
on
his
late
Discourse
,
which
I
hope
may
convince
him
,
That
the
tendency
of
his
whole
Book
is
to
make
the
difference
between
us
seem
greater
then
it
is
;
partly
by
misreporting
our
Principles
and
Practices
,
and
partly
by
an
unreasonable
charge
of
human
Inventions
in
the
worship
of
God
,
that
has
no
other
foundation
,
then
either
those
misreports
,
or
that
necessary
use
of
Christian
Prudence
in
determining
some
circumstantial
modes
of
Worship
,
which
they
make
as
well
as
we
,
and
must
be
made
in
order
to
the
Execution
of
God's
own
Commands
relating
to
his
Worship
.
Nay
it
seems
to
be
the
main
purpose
of
his
Discourse
to
represent
the
Worship
of
Dissenters
,
as
so
corrupted
by
human
Inventions
;
that
't
is
become
vain
and
unacceptable
to
God
;
Which
is
a
Censure
that
Charity
forbids
me
to
pass
on
the
Worship
of
the
Establisht
Church
,
tho
I
think
I
have
prov'd
that
of
the
Dissenters
much
more
conformable
to
Evangelical
Precept
and
Pattern
.
For
I
doubt
not
a
gracious
God
makes
mercifull
allowance
for
manifold
culpable
Imperfections
,
where
the
Worship
is
in
the
main
agreable
to
his
Word
,
and
those
that
offer
it
thro
weakness
discern
'em
not
.
But
I
perceive
't
is
far
easier
to
give
good
Advice
then
to
take
it
.
And
for
the
particular
Requests
which
his
Lp.
dos
here
in
so
friendly
a
manner
,
address
to
the
Dissenting
Ministers
of
his
Diocess
,
I
shall
take
the
liberty
to
interpose
my
single
Opinion
.
As.
1.
I
can
freely
concur
with
him
in
recommending
that
use
of
the
Lord's-Prayer
,
which
as
he
justly
observes
,
the
Directory
approves
,
because
I
take
it
to
be
a
very
comprehensive
summary
of
the
matter
of
Prayer
delivered
in
the
most
accurate
method
and
order
.
But
then
I
must
add
,
that
as
this
use
of
it
,
in
our
publick
Assemblies
,
is
not
with
any
certainty
determined
in
Scripture
,
so
't
is
a
matter
wherein
good
men
may
well
exercise
their
mutual
forbearance
and
charity
.
2.
I
do
as
freely
concur
with
him
in
desiring
'em
to
endeavour
the
reforming
that
Irreverent
practice
,
which
too
many
of
their
Hearers
seem
to
endulge
themselves
too
far
in
;
viz.
Of
Sitting
in
the
time
of
publick
Prayer
.
'T
is
contrary
to
the
general
practise
of
their
Brethern
elsewhere
,
and
I
think
of
all
the
Reformed
Churches
,
and
what
is
more
considerable
very
disagreable
to
the
Precepts
and
Examples
propos'd
in
the
Holy
Scriptures
.
And
I
hope
his
Lp.
will
think
the
more
open
Irreverence
,
and
Levity
,
too
common
in
many
Parish
Churches
to
need
as
effectual
Reformation
.
3.
I
do
also
concur
with
him
in
desiring
'em
to
adhere
more
strictly
to
the
Advice
of
the
Directory
,
by
more
frequent
celebration
of
the
Lord's
Supper
in
each
particular
Congregation
.
For
tho
I
am
fully
satisfi'd
by
their
Accounts
of
matter
of
Fact
,
that
their
Members
do
ordinarily
Communicate
more
frequently
than
those
of
the
Parish
Churches
;
and
that
n●ne
has
the
name
of
a
Professor
among
'em
that
lives
in
the
neglect
of
this
duty
,
quite
contrary
to
the
Bp's
supposition
;
yet
I
look
on
the
practise
of
their
Brethren
in
England
,
as
in
this
particular
,
more
conformable
to
the
rule
of
the
Scriptures
,
among
whom
't
is
administred
much
oftner
in
each
Congregation
.
For
I
think
it
highly
probable
,
that
it
was
in
the
Apostles
time
one
constant
part
of
the
Lords
day's
Worship
.
I
know
this
is
not
so
practicable
among
'em
,
while
they
take
so
extraordinary
pains
with
the
People
every
time
they
administer
this
Ordinance
to
'em
.
But
I
do
not
see
any
absolute
necessity
of
that
:
they
may
continue
their
stated
particular
Visitations
,
without
making
'em
necessary
to
every
Communion
.
And
perhaps
there
may
be
too
great
a
difference
put
between
this
and
other
parts
of
Divine
Worship
,
by
imagining
that
the
frequent
Celebration
of
it
wou'd
tend
to
lessen
the
Reverence
due
to
it
.
To
all
that
are
serious
,
the
frequent
Renewal
of
their
Vows
on
the
Memorials
of
a
Crucified
Saviour
is
the
most
likely
and
effectual
means
to
keep
their
Souls
under
the
constant
awe
of
'em
.
But
the
treating
this
Subject
,
as
it
deserves
,
wou'd
require
a
large
Discourse
.
I
shall
therefore
only
fubjoin
,
That
I
hope
his
Lp.
will
take
his
own
Advice
,
by
endeavouring
to
have
the
Sacrament
more
frequently
administred
in
the
Parish
Churches
,
and
especially
that
he
will
put
his
Clergy
on
imitating
the
Zeal
and
Diligence
of
the
Dissenting
Ministers
,
in
their
care
to
prepare
their
People
for
so
solemn
an
Institution
,
and
to
keep
those
from
it
,
whose
open
and
notorious
wickedness
tends
to
infect
others
by
the
contagion
of
their
Example
,
and
to
prostitute
the
honour
of
Religion
to
the
contempt
of
an
Atheistical
and
Prophane
Age.
4.
For
this
Advice
about
Reading
the
Scriptures
,
I
shall
so
far
concur
with
him
;
that
I
wish
the
Rule
of
the
Directory
for
reading
One
entire
Chapter
out
of
each
Testament
may
be
observ'd
,
when
the
shortness
of
the
days
will
not
leave
room
for
Exposition
,
without
excluding
that
other
way
of
reading
parallel
Texts
,
that
occurs
in
what
we
call
Preaching
.
But
I
must
beg
his
Lp's
pardon
for
preferring
the
Reading
One
Chapter
with
a
clear
Exposition
of
it
from
parallel
Texts
to
the
bare
Reading
two
,
or
three
,
or
more
,
without
it
;
notwithstanding
his
so
confidently
obtruding
upon
us
his
former
groundless
Conceit
,
as
if
it
were
an
undoubted
Truth
,
That
't
is
a
carnal
and
sinful
humour
in
the
People
to
be
fonder
of
Sermons
and
Lectures
of
human
Composure
,
then
of
the
pure
Word
of
God
in
it's
naked
simplicity
.
For
if
he
mean
by
it
,
That
't
is
a
carnal
and
sinful
humour
to
be
fonder
of
having
the
word
of
God
read
,
explained
,
and
applied
,
then
barely
read
,
(
as
certainly
he
must
if
he
speak
any
thing
here
to
the
purpose
.
)
This
is
(
as
I
have
already
shewn
him
)
no
wiser
a
conceit
,
then
if
he
shou'd
tell
us
,
'T
is
a
carnal
and
sinful
humour
to
be
more
affected
with
the
word
of
God
when
we
clearly
understand
it
,
then
when
we
do
not
.
And
if
so
,
why
shou'd
this
sinful
humour
of
the
People
be
indulg'd
by
preaching
at
all
?
Why
shou'd
any
pains
be
taken
to
inform
their
Judgments
by
leading
'em
into
the
true
sense
of
it
?
Or
rather
;
why
shou'd
the
Bp.
so
weakly
oppose
the
purity
and
simplicity
of
the
naked
Word
of
God
to
a
clear
Exposition
of
it
?
which
us'd
to
be
oppos'd
only
to
the
mixture
of
other
doctrines
that
are
either
contrary
to
,
or
at
least
not
deliver'd
in
those
inspired
Writings
.
For
tho
Sermons
and
Lectures
be
in
part
of
human
Composure
,
yet
such
as
truly
answer
that
Character
,
are
nothing
else
but
the
naked
and
pure
Word
of
God
explained
and
enforc't
upon
the
Consciences
of
the
People
,
without
any
mixture
of
foreign
,
or
corrupt
doctrines
.
For
even
in
their
Sermons
themselves
,
a
great
part
of
the
time
is
spent
by
the
People
in
consulting
and
comparing
various
parts
of
the
word
of
God
.
And
if
such
human
Composures
adulterate
the
simplicity
of
the
Word
of
God
,
Why
shou'd
they
not
be
excluded
altogether
,
and
the
Clergy
be
turn'd
into
meer
Readers
?
Or
rather
,
may
we
not
in
such
confus'd
and
deceitful
Reasonings
as
these
,
suspect
a
carnal
humour
in
men's
crying
up
the
bare
Reading
the
Word
of
God
,
to
shift
off
the
unwelcom
Labour
of
Expounding
it
.
And
therefore
I
shou'd
rather
recommend
the
practise
of
the
Dissenters
in
their
constant
Expounding
as
well
as
Reading
,
to
the
imitation
of
the
Conforming
Clergy
;
And
I
wou'd
particularly
advise
his
Lp.
not
to
speak
so
slightly
on
all
occasions
concerning
Sermons
,
because
Preaching
has
hitherto
been
accounted
the
most
valuable
Talent
that
he
is
master
of
.
5.
For
his
5th
.
Advice
.
'T
is
indeed
true
that
many
learned
and
sober
Non
Conformists
have
judg'd
occasional
Communion
with
the
Parish-Churches
in
the
ordinary
Lords
day
worship
lawful
,
and
have
advised
their
People
to
practise
it
where
they
cou'd
have
no
other
opportunities
of
Publick
Worship
.
Nay
many
of
'em
have
vindicated
and
practis'd
such
occasional
Communion
with
'em
in
the
Lords
Supper
(
tho
I
question
whether
any
of
'em
fully
approve
it
in
reference
to
Baptism
.
)
And
tho
I
have
no
pretence
to
the
first
of
the
characters
he
gives
such
Non
Conformists
yet
he
will
find
the
same
charitable
temper
and
practise
recommended
in
the
Reflections
on
his
Answer
to
Dean
Manby
,
p.
64.
But
methinks
his
Lp.
shou'd
,
when
he
considers
the
truly
christian
moderation
of
such
Nonconformists
,
reflect
with
some
concern
on
his
own
uncharitable
Principles
towards
'em
,
in
that
Discourse
which
he
has
never
yet
disown'd
.
And
it
wou'd
seem
very
unreasonable
in
him
to
be
too
peremptory
in
demanding
this
from
the
Dissenters
,
unless
he
wou'd
express
equal
charity
on
his
part
,
and
declare
the
lawfulness
of
Communion
with
their
Churches
.
And
since
he
cannot
deny
but
that
he
has
so
fair
Examples
of
Catholick
Charity
set
before
him
,
I
hope
he
will
follow
'em
;
For
otherwise
this
Request
will
appear
on
his
side
very
partial
and
unreasonable
.
And
I
hope
this
discourse
may
convince
him
that
we
have
no
sinful
human
Inventions
among
us
to
affright
him
from
Communion
with
us
;
Much
less
do
we
make
such
Inventions
the
Conditions
of
our
Communion
in
any
part
of
Gods
instituted
Worship
.
Nay
since
he
so
earnestly
urges
our
occasional
Communion
with
them
,
I
wou'd
desire
him
to
render
it
more
practicable
by
removing
that
unhappy
Bar
to
it
which
the
5th
.
Canon
of
the
Church
of
Ireland
lays
in
our
way
.
For
by
that
Canon
All
are
denounc'd
Excomunicated
,
who
shall
affirm
and
maintain
that
there
are
within
this
Realm
other
Meetings
,
Assemblys
or
Congregations
,
then
such
as
by
the
Laws
of
this
Land
are
held
&
allow'd
,
which
may
rightly
challenge
to
themselves
the
name
of
true
and
lawful
Churches
,
and
't
is
order'd
that
such
be
not
restor'd
till
they
repent
and
revoke
their
Error
.
Now
he
knows
we
all
affirm
and
maintain
our
Churches
to
be
true
and
lawful
ones
,
and
therefore
are
by
the
Canon
Excomunicated
.
Nor
can
we
be
without
a
plain
violation
of
this
Canon
readmitted
without
retracting
what
we
are
so
far
from
accounting
an
Error
,
that
we
think
the
contrary
Opinion
a
very
uncharitable
one
.
So
that
to
invite
us
to
Communion
with
'em
while
this
Canon
stands
in
force
against
us
,
is
but
to
tantalize
us
,
and
offer
us
with
one
hand
what
they
withhold
with
the
other
.
And
there
are
but
two
ways
to
remove
this
obstacle
to
our
Communion
with
'em
,
viz.
either
to
discard
that
rigid
and
sour
Canon
,
or
to
procure
an
Act
of
Indulgence
,
and
then
our
Assemblys
being
allow'd
by
the
Law
will
not
come
within
the
reach
of
it
.
6.
For
his
Advice
to
the
Dissenting
Ministers
of
Derry
,
to
warn
their
People
against
such
Books
as
maintain
principles
contrary
both
to
theirs
and
those
of
the
Establish't
Church
,
since
he
is
pleas'd
to
name
one
of
my
own
,
I
am
more
particularly
concern'd
to
consider
what
dangerous
principles
it
contains
.
Now
of
the
principles
lay'd
down
in
those
Books
,
and
the
principles
common
to
him
with
the
Presbyt
.
Ministers
in
the
North
,
to
which
they
are
contrary
,
his
Lp.
gives
this
Account
;
You
are
sensible
that
among
those
Protestants
that
Dissent
from
our
Church
,
some
are
Congregational
and
others
Presbyterians
,
You
of
this
Diocess
where
I
am
concern'd
,
profess
to
be
of
this
latter
sort
,
and
agree
with
us
in
owning
,
that
by
Christ's
Appointment
,
the
particular
Churches
in
convenient
Districts
ought
,
according
to
Scripture
precedents
to
associate
under
one
Government
,
and
these
again
to
unite
themselves
into
greater
combinations
of
Provincial
and
N●tional
Churches
;
The
difference
between
you
and
us
,
is
concerning
these
particular
Districts
;
Namely
,
Whether
the
Government
of
'em
ought
to
be
in
a
Presbytery
with
a
Bishop
,
as
President
and
Governor
by
Christ's
Appointment
,
or
in
a
Colledge
of
Presbyters
absolutely
equal
.
So
then
we
both
own
National
and
Provincial
Churches
as
well
as
single
Worshiping
Congregations
;
But
the
Congregational
Dissenters
deny
,
that
Christ
instituted
any
other
Church
besides
a
single
Congregation
,
and
affirm
that
all
other
Churches
,
such
as
Classical
,
Provincial
,
or
National
,
are
human
Inventions
,
and
that
every
single
Congregation
is
independent
,
and
may
indeed
keep
a
fair
Correspondence
with
it's
neighbouring
Congregations
,
but
it
is
not
under
any
common
Government
with
'em
.
These
last
are
the
Avowed
Principles
of
Mr.
Baxter
,
Dr.
Owen
,
Mr.
Lob
,
Mr.
Humphrys
,
Mr.
Boyse
,
Mr.
Alsop
,
Mr.
Clerkson
,
and
generally
of
all
the
late
Defenders
of
the
Dissenters
Cause
in
England
and
Ireland
that
I
have
met
with
Answ.
I
must
own
my self
greatly
oblig'd
to
his
Lp.
for
giving
me
a
place
among
so
many
excellent
Persons
,
for
whom
I
have
so
great
a
Veneration
.
But
I
must
beg
his
pardon
if
I
think
him
a
very
unfit
person
to
represent
the
Principles
of
others
,
who
so
seldom
dos
right
to
their
Judgment
when
he
goes
about
it
.
For
I
know
none
of
those
Reverend
Authors
he
has
nam'd
,
that
wou'd
take
this
for
either
an
accurate
or
just
Account
of
their
Sentiments
in
this
matter
;
I
am
sure
neither
Mr.
Baxter
nor
Mr.
Humphreys
wou'd
:
And
't
is
no
way
ingenuous
in
the
Bp.
to
give
us
this
confus'd
stuff
as
Mr.
Baxters
Principles
who
has
deliver'd
his
thoughts
on
this
Subject
so
often
and
so
largely
,
and
with
so
admirable
accuracy
&
clearness
;
So
that
I
shall
rather
choose
to
refer
the
Reader
to
his
many
excellent
Writings
relating
to
this
Subject
of
Church-Goverment
,
then
to
attempt
to
give
any
Abstract
of
his
Judgment
from
'em
.
But
for
my
own
Principles
,
I
know
none
I
have
yet
avow'd
but
what
are
contain'd
in
the
Reflections
upon
the
Bp's
.
Answer
to
Dean
Manby
,
having
no where
else
deliver'd
my
Sentiments
in
reference
to
Church
Goverment
;
And
for
those
I
appeal
to
the
Reader
whether
the
Bp.
have
done
me
any
justice
in
his
Representation
of
'em
.
And
to
that
purpose
I
must
beg
the
Readers
pardon
for
transcribing
those
Two
passages
in
the
Reflections
which
are
the
only
places
that
relate
to
this
purpose
.
P
:
17
Particular
Churches
are
the
chief
integrating
parts
of
the
Church-Catholick
.
These
Churches
consists
of
one
or
more
Pastors
,
and
a
Christian
Flock
associated
under
his
or
their
oversight
for
personal
Communion
in
Faith
,
Worship
,
and
Holy
Living
.
These
Churches
are
oblig'd
by
the
very
dictates
of
the
Light
of
Nature
,
and
general
Rules
of
the
H.
Scripture
,
to
endeavour
the
preservation
of
all
necessary
Unity
by
the
amicable
consultations
of
their
associated
Pastors
.
The
judgment
of
such
associated
Pastors
shou'd
be
submitted
to
by
the
People
under
their
care
,
when
't
is
not
repugnant
to
the
Word
of
God
,
and
contrary
to
the
Interest
of
Religion
.
But
the
people
do
not
owe
'em
a
blind
obedience
,
nor
have
such
Pastors
any
power
but
for
Edification
.
Much
less
can
such
Bishops
pretend
to
a
higher
power
,
whose
very
office
Christ
never
instituted
,
and
whose
pretended
Relation
to
their
Diocess
is
not
founded
on
the
Peopl's
consent
to
it
.
And
if
such
Bishops
shou'd
claim
the
sole
power
of
Church-Government
in
a
Nation
,
&c.
So
p.
57
,
58.
Having
there
objected
against
the
Bp's
.
Assertion
,
That
the
supreme
Government
of
our
Church
has
always
been
in
a
National
Council
,
or
Convocation
,
That
Dr.
Stillingfleet
(
now
Bp
of
Worcester
)
durst
not
own
such
an
Ecclesiastical
Governing
Head
of
the
Church
of
England
,
And
that
neither
the
Light
of
Nature
,
nor
general
Laws
of
Scripture
,
wou'd
suggest
such
an
Assembly
(
i.
e.
one
so
chosen
and
constituted
)
as
the
Governing
Head
of
the
Church
of
England
,
I
then
add
,
A
duly
elected
Synod
of
Pastors
in
a
Nation
,
to
endeavour
the
nearest
unity
and
Concord
of
the
particular
Churches
(
as
far
as
't
is
to
be
expected
on
Earth
)
by
their
amicable
Consultations
,
we
grant
to
be
most
desirable
and
eligible
wherever
it
may
be
had
.
And
the
Judgment
of
such
a
Synod
shou'd
be
comply'd
with
in
all
things
not
repugnant
to
the
word
of
God
.
But
we
cannot
say
so
of
an
Assembly
chiefly
compos'd
of
Men
,
whose
Office
is
not
only
an
Usurpation
,
but
such
as
renders
true
Church
Government
impossible
,
and
whose
Interest
and
grandure
inclines
'em
to
keep
up
the
Divisions
and
Corruptions
which
they
have
made
.
And
so
such
a
Convocations
being
entrusted
by
Christ
,
with
the
National
Church
Government
which
Mr.
K.
is
pleased
to
assert
,
I
oppose
the
judgment
of
the
truly
learned
Archbp.
Vsher
which
he
often
profest
to
Mr.
Baxter
,
That
Church
Councills
are
not
for
Government
,
but
for
Vnity
,
Not
as
being
in
order
of
Government
over
the
several
Bishops
,
but
that
by
Consultation
they
may
know
their
Duty
more
clearly
,
and
by
agreement
maintain
Vnity
,
and
to
that
end
they
were
anciently
celebrated
.
Since
then
this
is
all
I
have
asserted
in
this
matter
,
How
comes
the
Bp.
to
say
,
'T
is
my
avowed
Principle
,
That
Christ
instituted
no
other
Church
besides
a
single
Congregation
,
and
,
that
all
other
Churches
,
such
as
Classical
,
Provincial
▪
or
National
,
are
human
Inventions
and
that
every
single
Congregation
is
independent
and
may
indeed
keep
a
fair
Correspondence
with
it's
neighbouring
Congregations
,
but
it
is
not
under
any
common
Government
with
'em
,
when
there
is
not
one
of
these
Propositions
in
the
Reflections
;
nay
,
when
I
am
so
far
from
avowing
'em
that
there
is
not
one
of
'em
that
I
can
assent
to
as
here
lay'd
down
by
his
Lp.
And
what
Authority
can
he
pretend
to
declare
for
me
what
my
avowed
Principles
are
?
If
he
had
any
thing
to
say
against
the
Reflections
,
he
shou'd
in
common
justice
have
quoted
my
Words
,
and
given
me
leave
to
speak
my
own
Thoughts
;
(
as
I
have
done
by
him
in
these
Remarks
)
At
least
he
shou'd
not
have
obtruded
upon
me
what
I
never
said
or
thought
.
'T
is
none
of
my
Principle
,
That
Christ
instituted
no
other
Church
besides
particular
Congregations
.
For
I
believe
he
instituted
both
the
Catholick
Church
,
and
such
National
or
Kingdom
Churches
(
as
that
great
Light
of
his
Age
,
Mr.
Baxter
pleads
for
in
his
late
Discourse
on
that
Subject
)
i.
e.
a
Society
constituted
of
a
Christian
Sovereign
Magistrate
,
and
of
Christian
Subjects
worshiping
God
ordinarily
in
true
particular
pastoral
Churches
,
over
which
the
foresaid
Magistrate
excercises
a
coercive
Government
by
the
Sword
,
as
Pastors
exercise
a
Ministerial
one
by
the
Word
.
I
do
also
judg
Classical
,
Provincial
,
and
National
Synods
to
be
,
so
far
from
being
an
human
Invention
in
the
common
sense
of
the
Word
,
i.
e.
a
sinful
or
superstitious
Invention
of
Men
,
that
I
think
'em
highly
agreable
to
the
Light
of
Nature
and
the
general
Rules
of
Scripture
,
and
have
in
the
Reflections
positively
asserted
that
particular
Churches
are
oblig'd
to
endeavour
the
preservation
of
Vnity
and
Concord
,
by
the
amicable
consultations
of
their
associated
Pastors
.
I
do
not
therefore
think
any
particular
Church
to
be
so
independent
,
as
to
be
under
no
obligation
to
enter
into
such
associations
but
the
contrary
.
And
to
give
him
the
true
Account
of
this
matter
what
I
have
asserted
in
those
Reflections
,
is
but
the
common
Principles
wherein
both
the
Presbyterian
and
Congregational
Divines
are
agreed
,
as
he
may
see
if
he
compare
those
Passages
I
have
quoted
,
with
the
Heads
of
Agreement
between
'em
since
drawn
up
.
For
in
the
6th
.
Head
,
there
are
these
Three
particulars
lay'd
down
.
1.
That
in
order
to
concord
,
and
in
any
other
weighty
and
difficult
Cases
,
it
is
needful
,
and
according
to
the
mind
of
Christ
,
that
the
Ministers
of
several
Churches
be
consulted
and
advised
with
about
such
matters
.
2.
That
such
Meetings
may
consist
of
smaller
or
greater
Numbers
,
as
the
matter
shall
require
.
3.
That
particular
Churches
,
their
respective
Elders
and
Members
,
ought
to
have
a
Reverential
regard
to
their
Judgment
so
given
,
and
not
dissent
therefrom
without
apparent
grounds
from
the
Word
of
God
.
These
are
Propositions
of
the
same
import
with
those
in
the
Reflections
,
and
they
are
so
far
from
being
inconsistent
with
any
Principle
of
those
call'd
Presbyterians
,
that
the
most
eminent
of
those
at
London
,
have
subscrib'd
'em
.
'T
is
true
indeed
,
the
Presbyterians
do
assert
more
then
this
,
and
the
Assembly
of
Divines
in
their
humble
Advice
concerning
Church
Government
have
some
Assertions
,
to
which
the
Congregational
Divines
do
not
fully
assent
:
But
as
to
these
Differences
,
as
I
have
not
in
the
foremention'd
Book
declar'd
my
own
Judgment
,
so
I
know
no
right
the
Bishop
has
to
declare
it
for
me
,
when
he
dos
not
know
it
.
I
have
indeed
quoted
the
Judgment
of
Archbishop
Vsher
concerning
the
Antient
Councils
,
which
he
thought
were
not
for
Government
but
Vnity
,
&c.
And
if
he
will
on
this
account
rank
that
Venerable
Primate
among
the
Congregational
Divines
,
they
will
no
doubt
think
themselves
greatly
honour'd
with
his
company
.
But
for
my
own
Thoughts
,
I
shall
freely
subjoin
,
that
I
am
greatly
inclin'd
to
think
,
That
the
difference
between
those
that
make
Synods
,
only
Consultative
Meetings
,
and
those
that
call
'em
Church
Judicatories
,
and
ascribe
a
Governing
Power
to
'em
,
is
in
a
great
measure
rather
verbal
then
real
.
For
those
that
make
'em
Church-Judicatories
,
assign
'em
only
a
Ministerial
and
Declarative
Power
,
and
never
imagin'd
that
the
People
ow'd
a
blind
obedience
to
their
determinations
.
And
those
that
make
'em
only
Consultative
Meetings
for
preservation
of
Concord
,
yet
assert
such
a
deference
due
to
their
Judgment
,
That
it
shou'd
be
complied
with
,
both
by
particular
Pastors
,
and
their
Flocks
,
in
all
things
not
repugnant
to
the
Word
of
God
:
Nor
do
they
deny
that
such
Synods
may
disown
such
particular
Pastors
and
their
Flocks
,
as
walk
disorderly
,
by
rejecting
their
just
and
necessary
Determinations
,
as
no
Members
of
their
Association
,
or
that
they
may
entirely
disclaim
Christian
Communion
with
those
particular
Churches
that
persist
impenitently
in
maintaining
such
corruptions
in
Doctrine
and
Worship
,
as
directly
strike
at
the
very
Vitals
and
Essentials
of
the
Christian
Religion
.
And
I
see
not
what
those
can
justly
attribute
to
such
Synods
more
then
this
,
who
make
'em
Governing
Assemblies
,
or
Ecclesiastical
Judicatories
.
Nor
do
I
know
any
great
difficulty
there
is
in
moderate
and
wise
men's
joining
in
all
the
real
use
of
such
Synods
,
in
order
to
the
preservation
of
the
Churches
peace
;
notwithstanding
these
different
Names
or
Notions
they
affix
to
such
Ecclesiastical
Assemblies
and
their
Determinations
:
Of
which
more
may
occur
when
I
consider
what
his
Lp.
objects
against
the
Principles
he
ascribes
to
me
.
On
the
other
hand
,
The
Bishop
has
not
truly
stated
the
difference
between
the
Presbyterians
and
Prelatists
,
when
he
tells
us
;
'T
is
concerning
these
particular
Districts
;
namely
,
Whether
the
government
over
'em
ought
to
be
in
a
Presbytery
,
with
a
Bishop
as
President
and
Governour
,
by
Christ's
appointment
,
or
in
a
Colledg
of
Presbyters
absolutely
equal
?
Answ.
Dos
not
his
Lordship
know
,
that
our
Modern
Prelates
not
only
pretend
to
a
distinct
and
superior
Office
,
(
and
not
meerly
a
higher
degree
in
the
same
Office
)
but
assume
all
Ecclesiastical
Jurisdiction
to
themselves
?
Do
they
not
plainly
exclude
all
Presbyters
from
any
share
in
it
?
Are
not
all
Church
Censures
past
by
the
Chancellor
,
solely
in
the
Bishop's
name
,
without
any
concurrence
of
the
Presbyters
of
the
Diocess
,
who
have
no
voice
in
'em
,
nor
are
so
much
as
call'd
or
requir'd
to
be
present
in
the
Spiritual
Court
?
Nay
If
this
be
all
that
our
Prelates
pretend
to
,
viz.
To
be
Presidents
in
a
Diocesan
Synod
,
in
which
the
Presbyters
of
the
Diocess
share
in
the
Government
,
How
came
they
to
reject
Archbp.
Vsher's
model
of
Episcopacy
,
that
allows
such
a
stated
Presidency
to
Bishops
,
when
this
was
offer'd
by
the
Divines
call'd
Presbyterians
,
at
the
memorable
Savoy
Conference
,
as
the
ground
of
Accomodation
?
For
tho
those
Divines
did
not
think
such
a
stated
Presidency
of
one
Person
of
immediate
Divine
Appointment
,
yet
they
thought
it
such
a
prudential
human
Constitution
as
they
cou'd
for
peace
sake
submit
to
.
But
he
knows
the
Bishops
rejected
that
Offer
with
scorn
,
nay
wou'd
not
stand
to
the
King's
Declaration
about
Ecclesiastical
Affairs
,
that
gave
'em
much
more
of
power
then
Archbp.
Vshers
model
.
So
that
his
Lp.
seems
not
to
understand
the
Principles
of
his
Brethern
,
and
I
am
beginning
to
hope
is
of
more
moderate
Sentiments
in
this
point
then
those
Commissioners
at
that
Treaty
were
.
It
remains
only
under
this
Head
,
that
I
consider
what
he
has
to
object
against
those
Principles
of
mine
,
as
they
are
now
truly
cited
from
the
Reflections
.
For
I
hope
he
dos
not
think
me
oblig'd
to
defend
Positions
that
are
none
of
my
own
.
Now
it
is
manifest
(
saith
he
)
That
these
Principles
of
theirs-are
much
more
different
from
your
Principles
then
ours
are
:
And
the
difference
is
much
greater
and
more
material
.
For
it
's
possible
on
your
Principles
and
ours
to
preserve
Vnity
,
and
keep
up
some
value
for
Excommunication
,
since
he
who
is
censur'd
in
one
Church
,
cannot
be
received
in
another
,
neither
with
you
,
nor
us
,
Whereas
in
the
Congregational
way
,
he
that
is
Excommunicated
in
one
Congregation
may
remove
to
another
,
or
set
up
one
for
himself
,
if
he
pleases
;
At
the
worst
if
he
shou'd
,
it
wou'd
be
counted
but
an
irregularity
.
These
Principles
are
destructive
to
the
Peace
and
Unity
of
the
Church
,
as
well
as
to
our
common
Cause
.
Answ.
For
the
Congregational
Divines
I
see
no
difficulty
in
clearing
their
Principles
from
these
invidious
consequences
he
draws
from
'em
;
for
all
of
'em
assert
that
he
who
is
justly
Excommunicated
in
one
Church
ought
to
be
receiv'd
by
no
other
whatever
.
But
for
my
own
,
which
I
am
only
here
concern'd
to
defend
,
I
wou'd
desire
his
Lp.
to
review
his
Arguments
and
tell
me
where
the
force
of
'em
lyes
,
What
Vnity
of
the
Church
are
those
Principles
lay'd
down
in
the
Reflections
destructive
of
?
Is
it
destructive
to
the
Churches
Unity
to
assert
,
That
the
Light
of
Nature
and
general
Rules
of
Scripture
oblige
the
Pastors
of
the
Church
to
associate
for
it's
preservation
by
their
mutual
Consultations
;
And
that
the
Judgment
of
such
associated
Pastors
shou'd
be
submitted
to
whenever
't
is
not
repugnant
to
the
Word
of
God
?
Nor
do
I
disallow
,
but
approve
of
Associations
in
those
lesser
or
larger
Districts
,
and
the
regular
Subordination
of
the
lesser
to
the
greater
.
What
then
can
he
find
in
my
Principles
destructive
of
the
Churches
Unity
,
unless
he
imagines
it
to
be
so
,
That
I
assert
,
That
the
People
do
not
owe
a
blind
Obedience
to
such
Synods
,
and
that
such
associated
Pastors
have
their
power
for
Edification
and
not
Destruction
.
And
dare
he
pretend
the
contrary
?
Dos
not
the
Church
of
England
declare
,
That
all
Councills
may
err
,
and
will
he
assign
an
absolute
Authority
in
the
Church
to
those
that
are
but
fallible
?
Nay
is
not
the
pretence
of
the
People's
being
absolutely
oblig'd
to
receive
and
submit
to
the
Decisions
of
General
Synods
,
the
very
foundation
of
Popery
,
and
the
chief
source
of
all
those
monstrous
corruptions
in
Doctrine
and
Worship
which
have
been
establish't
in
it
by
the
pretended
decisive
Authority
of
such
Councills
?
Have
not
all
those
Councills
that
have
claim'd
such
unlimited
Authority
been
the
fatal
Engines
of
Tearing
and
corrupting
the
Christian
Church
instead
of
preserving
it's
Purity
or
Peace
?
As
he
may
see
prov'd
with
uncontrolable
Evidence
in
Mr.
Baxters
History
of
Bp's
and
their
Councills
and
in
the
defence
of
it
.
Again
,
How
do
these
Principles
of
mine
hinder
the
keeping
up
a
just
value
for
Excommunication
or
any
other
censures
of
the
Church
?
For
it
no
way
follows
from
'em
That
he
who
is
censur'd
in
one
Church
may
remove
to
another
,
or
set
up
one
for
himself
if
he
pleases
.
For
he
that
is
justly
censur'd
in
one
Church
,
shou'd
not
be
receiv'd
by
any
other
whatsoever
;
And
where
the
Pastors
of
particular
Churches
are
associated
,
as
I
suppose
they
ought
to
be
,
this
is
always
one
necessary
Rule
for
the
preservation
of
Unity
.
'T
is
true
,
If
the
person
Excommunicated
complain
of
wrong
done
him
,
he
may
refer
his
Case
to
the
Judgment
of
the
Classical
or
Provincial
Synod
for
redress
of
it
.
But
,
if
it
appear
that
he
is
justly
Excommunicated
;
For
any
other
Pastor
to
receive
him
,
't
is
such
an
irregular
practise
,
as
if
persisted
in
may
justify
his
Brethren
in
excluding
him
from
being
a
Member
of
their
Association
.
And
for
a
justly
Excommunicated
Person
to
set
up
a
Congregation
for
himself
,
is
so
hainous
an
Addition
to
the
crime
for
which
he
was
Excommunicated
,
that
such
associated
Pastors
may
justly
warn
the
People
against
the
danger
of
encouraging
him
in
so
impudent
an
Usurpation
of
Authority
in
the
Church
,
when
he
is
not
fit
to
be
so
much
as
a
Member
in
it
.
Nor
wou'd
this
Usurpation
of
the
sacred
Office
by
such
a
justly
Excommunicated
Person
be
only
an
irregularity
(
if
he
means
by
that
a
disorder
that
's
culpable
indeed
,
but
yet
tolerable
,
and
inconsiderable
.
)
For
he
is
incapable
of
the
Sacred
Office
,
because
destitute
of
the
qualifications
necessary
thereto
,
1
Tim.
3.
So
that
upon
the
whole
the
Bishop
is
grosly
mistaken
in
supposing
that
any
Principles
of
mine
are
more
different
from
those
of
the
Presbyterians
then
those
of
the
Prelatists
are
.
For
I
have
asserted
none
but
what
any
Presbyterian
will
grant
;
tho
they
may
assert
more
then
my
Subject
then
led
me
to
:
Whereas
the
Principles
of
those
Prelatists
,
that
approve
our
present
Constitution
,
are
not
only
very
different
from
theirs
,
but
truly
lessen
the
value
of
Excommunication
,
and
render
Church
Discipline
impracticable
.
For
what
can
more
effectually
pour
Contempt
on
the
Censures
of
the
Church
,
then
to
have
the
most
solemn
of
'em
,
I
mean
Excommunication
,
decreed
by
a
Lay-Chancellor
,
and
what
is
worse
decreed
usually
upon
so
frivolous
causes
,
in
so
rash
and
precipitant
a
manner
,
and
made
meerly
an
engine
to
squeeze
the
purses
of
men
,
rather
then
reform
their
manners
.
And
what
can
more
effectually
render
true
Church
Discipline
impracticable
then
for
one
man
to
engross
the
whole
exercise
of
it
in
a
large
Diocess
,
containing
many
score
or
hundred
Churches
,
(
whereas
every
Pastor
finds
it
a
work
hard
enough
to
perform
it
aright
in
his
single
Congregation
)
and
to
exclude
those
particular
Pastors
entirely
from
it
,
to
whose
office
it
dos
belong
and
without
whose
concurrence
it
can
never
be
rightly
administred
.
I
shall
only
add
,
That
what
any
Conforming
Divines
have
wrote
,
in
answer
to
any
Principles
of
mine
,
I
know
not
.
And
for
such
Books
as
Mr.
Baxter
has
wrote
in
defence
of
the
Non
Conformist's
Cause
,
such
as
his
Non-Conformity
stated
and
argued
,
and
his
Treatise
of
Episcopacy
.
If
he
think
'em
carefully
answer'd
,
I
wish
he
would
direct
us
to
the
Answerers
:
For
I
know
of
no
such
Answerers
,
unless
he
take
railing
or
nibling
at
Books
to
be
answering
'em
.
But
if
he
refers
to
the
Debates
between
Mr.
Baxter
and
Dr.
Stillingfleet
,
and
to
the
vindication
of
the
latter
against
M.
Humfrey's
and
Mr.
Baxter
,
he
may
easily
see
how
little
that
vindication
signifies
in
the
first
part
of
Mr.
Baxter's
Catholique
Communion
,
which
is
a
survey
of
the
Vindication
.
And
by
the
way
,
that
judicious
Divine
was
so
far
from
entertaining
Principles
so
destructive
to
those
of
the
Northern
Presbyterians
,
(
as
the
Bishop
here
groundlessly
imagines
)
that
he
commends
those
in
Scotland
for
their
National
Church-confederacy
,
and
the
happy
concord
produc't
by
it
.
Nation
.
Churches
p.
5.
6.
For
his
last
Request
to
the
Presbyterian
Ministers
of
his
Diocess
,
That
they
wou'd
concur
with
him
in
beating
down
such
Vices
and
Immoralities
as
are
opposite
to
our
common
Christianity
;
such
as
Adultery
,
Fornication
,
Blasphemy
,
Profanatian
of
the
Lord's
day
,
&c.
I
doubt
not
he
'll
find
their
most
ready
complyance
,
and
have
both
their
hearts
and
hands
to
concur
with
him
in
so
necessary
a
work
.
And
I
may
I
think
venture
to
assure
him
,
they
will
receive
no
Persons
Excommunicated
for
such
Vices
into
their
Congregations
,
nor
give
'em
the
least
countenance
.
But
I
hope
his
Lordship
will
not
reckon
those
guilty
of
Fornication
who
are
Married
by
Non-Conformist-Ministers
upon
due
publication
of
the
Banes
of
Matrimony
,
nor
expect
that
they
shou'd
reject
their
own
Members
,
when
the
Spiritul
Courts
for
want
of
other
prey
,
on
that
score
draw
'em
into
their
Churches
,
and
bring
'em
under
their
Lash
,
Nay
as
they
have
very
little
hope
of
any
great
Reformation
of
manners
,
from
either
the
Persons
that
compose
those
Courts
,
or
their
manner
of
proceeding
in
'em
,
both
which
they
think
greatly
need
to
be
reform'd
,
so
I
hope
his
Lordship
dos
not
expect
that
they
shou'd
turn
Informers
to
bring
Grist
to
their
Mill.
And
if
complying
thus
far
with
his
Lordship
's
foremention'd
requests
will
contribute
so
much
to
his
living
more
easily
with
the
Dissenters
,
and
to
the
taking
off
that
uncharitableness
which
the
differences
that
remain
are
apt
to
cause
,
I
hope
those
of
his
Diocess
will
herein
give
him
all
the
reasonable
Satisfaction
he
can
desire
,
And
then
I
hope
his
Lordship
will
not
continue
the
feud
on
his
part
,
by
putting
such
uncharitable
Sour
Covenants
into
his
new
Leases
,
as
plainly
imply
his
Intentions
and
endeavours
to
expel
them
,
and
suppress
their
meetings
wherever
his
power
and
Interest
can
reach
.
For
otherwise
he
will
give
'em
too
great
occasion
to
apply
to
these
obliging
expressions
when
compar'd
with
his
Actions
,
that
unhappy
Remark
,
The
voyce
is
the
voyce
of
Jacob
,
but
the
hands
(
those
rough
and
hairy
ones
)
are
the
hands
of
Esau
.
III.
For
his
Lordship's
Advice
to
the
Conforming
Laity
of
Derry
.
I
Shall
take
no
farther
notice
of
it
,
then
to
express
my
great
satisfaction
,
1.
In
his
recommending
to
'em
the
Worship
of
God
in
their
Familys
.
The
general
neglect
of
this
has
been
one
great
source
of
the
deplorable
degeneracy
and
corruption
of
our
Youth
.
And
I
heartily
wish
the
Clergy
were
herein
more
exemplary
to
the
Laity
,
by
making
their
Houses
lesser
Churches
and
fruitful
Seminarys
of
Religion
.
I
hope
the
Dissenters
of
that
Diocess
,
as
well
as
in
other
parts
of
the
Kingdom
,
set
'em
herein
a
Pattern
worthy
their
imitation
.
But
why
his
Lordship
shou'd
in
their
Family-Prayers
seem
to
confine
'em
to
the
words
of
the
Church
,
I
see
no
reason
;
unless
he
supposes
those
Forms
such
a
Catholicon
in
Devotion
,
as
some
boast
their
Recipe's
to
be
in
Physick
,
that
will
suit
all
particular
Diseases
.
2.
In
his
exhorting
'em
not
only
to
Innocency
of
life
but
to
Christian
moderation
too
.
For
certainly
when
our
Zeal
,
instead
of
being
lay'd
out
to
promote
the
great
and
important
Interests
of
our
common
Christianity
,
is
chiefly
spent
about
lesser
matters
disputable
among
truly
good
men
,
It
turns
into
a
praeternatural
and
feavourish
heat
that
preys
on
the
Vitals
of
Religion
.
But
I
must
add
,
That
I
understand
not
,
Why
Innocency
of
Life
and
moderation
in
the
Conforming
Laity
,
shou'd
any
more
convince
the
Non
Conformists
of
the
unreasonableness
of
seperation
from
them
,
then
the
like
Innocency
and
moderation
of
the
Non
Conformists
shou'd
convince
their
Conforming
brethren
of
the
unreasonableness
of
seperation
from
them
.
And
no
doubt
but
all
good
men
on
both
sides
enjoy
that
Communion
of
Saints
which
our
Creed
speaks
of
;
And
where
their
difference
of
Judgment
about
some
modes
of
Worship
unavoydably
occasions
that
difference
of
Practise
(
which
some
improperly
call
difference
of
Communion
)
yet
there
is
no
reason
it
shou'd
disunite
their
Affections
.
They
retain
Communion
in
the
Essentials
of
Belief
,
Worship
and
Holiness
and
are
cemented
by
those
common
bands
of
Christian
Unity
mentioned
,
4.
Eph.
4
,
5
,
6.
(
One
Body
,
one
Spirit
,
one
Hope
of
their
Calling
,
one
Lord
,
one
Faith
,
one
Baptism
,
one
God
and
Father
)
;
And
so
far
as
they
are
acted
by
the
genuine
Spirit
of
Christianity
they
will
endeavour
to
preserve
this
Unity
of
the
Spirit
in
the
bond
of
peace
,
by
mutual
Forbearance
as
to
that
diversity
of
external
Rites
and
Modes
,
about
which
it
cannot
be
Expected
but
that
the
different
apprehensions
of
pious
men
will
occasion
diversity
in
their
practise
,
especially
where
any
unnecessary
or
suspected
Rites
are
imposed
.
IV.
For
his
Advice
to
the
Dissenting
Laity
of
Derry
.
I
Shall
only
offer
the
following
Remarks
,
1.
His
Lp.
dos
well
to
refer
'em
to
their
Bibles
as
I
have
also
done
in
this
Discourse
,
and
I
hope
they
will
herein
imitate
those
noble
Beraeans
by
examining
what
is
said
according
to
that
unerring
Standard
and
Test
of
Divine
Truth
.
2.
That
Men
are
more
fond
of
their
own
Inventions
then
of
God's
Commands
is
a
Truth
that
Experience
puts
out
of
all
doubt
.
But
that
all
those
Popish
Corruptions
of
Image
Worship
,
Prayers
for
the
dead
,
Purgatory
,
the
Intercession
of
Saints
,
Half
Comunion
,
and
Worshipping
the
Host
,
were
meerly
,
introduc't
by
the
violent
fondness
of
the
People
for
'em
,
against
the
will
of
the
Church
Governours
who
generally
oppos'd
and
condemn'd
'em
,
is
an
Observation
that
I
can
see
little
ground
for
in
Church-History
.
As
to
some
of
'em
,
I
think
it
far
more
probable
that
they
had
their
rise
either
from
the
imprudent
Zeal
,
or
the
politick
Contrivance
of
the
Clergy
who
found
'em
Serviceable
to
squeeze
the
Purses
as
well
as
enslave
the
Consciences
of
the
People
.
'T
is
certain
that
when
those
corruptions
were
once
entertain'd
,
the
Clergy
were
generally
the
most
violent
defenders
of
'em
,
and
the
most
cruel
persecutors
of
all
that
made
any
Attempts
towards
Reformation
.
But
the
Bp.
applys
this
Observation
to
Extemporary
Prayers
,
which
as
he
supposes
to
be
an
human
Invention
,
so
he
tells
us
.
The
People
have
brought
'em
into
practise
against
the
Opinion
and
Constitution
of
the
Church
Covernours
,
and
of
the
first
Reformers
,
who
all
did
settle
Liturgys
in
the
Churches
which
they
reform'd
;
This
Knox
did
in
Scotland
,
whose
Liturgy
we
have
ready
to
produce
to
the
Conviction
of
those
who
pretend
to
be
his
Successors
,
and
yet
condemn
Forms
of
Prayer
as
unlawful
.
This
Luther
did
for
Germany
,
and
Calvin
for
Geneva
,
and
for
the
French-Church
,
whose
Liturgys
are
still
us'd
by
'em
.
Answ.
I
hope
I
have
already
sufficiently
prov'd
,
That
Praying
without
Forms
is
as
much
of
Divine
Institution
as
Praying
with
'em
,
and
consequently
the
Bishop
has
no
more
reason
to
call
the
one
a
Human
Invention
then
the
other
.
Nay
,
since
there
is
not
the
least
evidence
of
any
stinted
Liturgy
prescrib'd
or
recommended
to
the
Christian
Church
by
Christ
or
his
Apostles
,
but
so
strong
presumption
to
the
contrary
;
that
in
the
Apostolical
,
and
I
may
add
in
the
two
or
three
following
Ages
,
even
ordinary
Pastors
us'd
free-prayer
,
or
prayed
in
the
exercise
of
their
own
Abilities
;
There
is
much
more
reason
to
rank
such
stinted
Liturgies
among
the
Bishop's
sort
of
Human
Inventions
.
For
they
have
certainly
neither
precept
nor
pattern
for
'em
in
the
New
Testament
,
as
us'd
in
the
Christian
Church
,
and
we
do
in
the
use
of
'em
vary
from
Apostolical
pattern
.
And
I
take
this
account
he
has
given
us
of
the
Original
of
what
he
calls
Extempore-Prayers
to
be
a
very
lame
and
untrue
one
.
For
if
free-prayer
,
unconfin'd
to
a
stinted
Liturgy
was
the
practice
of
the
three
first
Centuries
,
(
and
Dr.
Comber's
proofs
to
the
contrary
are
I
think
invalidated
by
his
modest
and
learned
Examinator
to
the
full
satisfaction
of
an
unprejudic'd
Reader
.
)
Then
the
Bp.
is
first
concerned
to
acquaint
us
how
such
stinted
Liturgies
were
brought
into
general
use
;
And
if
he
will
take
the
Opinion
of
the
learned
Capellus
in
this
matter
,
(
even
in
that
very
Disputation
in
which
he
so
severely
censures
the
Compilers
of
the
Directory
)
prescribed
Liturgies
were
unknown
to
the
Apostolical
and
succeeding
Ages
,
and
were
not
introduc'd
till
those
Persecutions
ceas'd
which
kept
alive
the
Zeal
of
the
Primitive
Christians
,
and
till
through
the
favour
of
Christian
Emperors
,
the
Number
of
Christians
Encreas'd
,
but
the
Fervour
of
true
Piety
and
Devotion
was
Allay'd
.
And
then
they
were
gradually
introduc'd
for
the
use
of
simple
and
unlearned
Ministers
;
who
through
their
Sloth
were
unfurnish'd
with
Gifts
,
and
through
their
Ignorance
in
danger
of
venting
such
unsound
Notions
as
subtile
Hereticks
might
instill
into
'em
.
[
†
](A77206-e55860-b)
†
See
Thes.
Sal.
p.
657.
But
it
was
much
later
before
stinted
Liturgies
came
into
general
use
,
even
in
those
Ages
(
the
Fifth
,
Sixth
,
&c.
)
in
which
the
Clergy
gradually
degenerated
into
Laziness
and
Ignorance
,
as
well
as
Worldliness
and
Pride
,
and
true
Devotion
sunk
into
Formality
and
Superstition
.
And
hereby
the
ruling
part
of
the
Clergy
had
the
easier
opportunity
to
propagate
all
their
gainful
Errors
and
Superstitions
among
the
People
,
by
infusing
the
poyson
of
'em
into
the
Publick
Offices
of
Devotion
.
For
such
prescribed
Liturgies
were
first
set
up
in
Patriarchal
and
Metropolitan
Churches
,
such
as
Rome
,
Alexandria
,
Antioch
,
Constantinople
,
&c.
And
there
was
very
great
diversity
of
'em
in
the
Western
,
as
well
as
Eastern
Churches
,
for
some
Ages
,
till
by
the
Artifices
and
Tyranny
of
the
Popes
,
all
or
most
of
the
Western
Churches
were
reduc'd
to
a
Conformity
herein
to
that
of
Rome
,
whose
Publick
Offices
had
frequent
Additions
to
'em
,
and
Changes
in
'em
.
And
therefore
't
is
no
wonder
that
when
our
first
Reformers
began
to
oppose
the
Corruptions
of
Popery
,
they
should
yet
retain
the
use
of
Liturgies
.
For
the
Clergy
were
at
that
time
so
generally
over-spread
with
deplorable
Ignorance
,
that
it
was
not
to
be
expected
that
those
of
'em
that
embrac'd
the
Reformation
should
be
immediately
qualify'd
to
pray
without
Forms
,
to
which
they
had
never
been
accustomed
.
They
were
so
far
from
being
capable
of
that
,
that
they
were
judged
generally
unfit
to
instruct
the
People
,
and
therefore
Homilies
were
composed
for
their
use
as
well
as
Liturgies
.
But
as
when
by
the
Revival
and
Increase
of
Learning
,
the
Clergy
generally
acquir'd
better
Abilities
,
and
so
Homilies
were
gradually
laid
aside
,
(
the
strong
having
no
more
need
of
such
Crutches
)
so
the
same
might
have
been
expected
in
reference
to
Prayer
as
well
as
Preaching
.
And
accordingly
the
Dissenters
in
England
,
and
the
Presbyterians
in
Scotland
,
did
gradually
revive
the
practice
of
praying
without
a
stinted
Liturgy
.
And
those
in
France
and
Holland
that
retain
some
few
short
Forms
,
yet
leave
their
2Ministers
at
liberty
to
exercise
their
Gifts
in
free-occasional-Prayer
,
and
look
on
such
stinted
Liturgies
as
exclude
this
Exercise
of
the
Ministers
Abilities
as
too
great
an
Encouragement
to
Sloth
and
Ignorance
in
'em
.
Insomuch
as
the
foresaid
Capellus
,
when
upon
the
like
mistake
with
our
Author
,
he
so
sharply
chides
the
N.
C's
in
England
,
for
condemning
Forms
of
Prayer
as
Vnlawful
,
yet
does
he
warmly
censure
the
rigour
of
such
as
under
pretence
of
certain
and
prescribed
Forms
of
Liturgies
,
study
to
banish
out
of
the
Church
all
use
of
Prayers
conceived
by
particular
Ministers
Themselves
,
and
disowns
this
from
being
his
Design
.
So
that
the
main
Reason
why
our
first
Reformers
retain'd
Liturgies
,
does
not
extend
to
such
a
state
of
the
Church
wherein
the
Learning
and
Abilities
of
Ministers
are
or
should
be
so
improv'd
as
to
set
'em
as
much
above
the
need
of
stinted
Forms
of
Prayer
,
as
of
Preaching
.
And
accordingly
,
those
Churches
whose
Reformation
was
carried
to
the
greatest
height
,
did
not
by
any
Forms
of
Prayer
they
retain'd
(
to
express
their
Concord
in
that
Duty
)
exclude
the
use
of
free-Prayer
.
Nor
do
any
Dissenters
condemn
all
publick
use
of
Forms
,
but
only
such
as
tempts
Ministers
to
a
neglect
of
the
Gift
of
Prayer
,
and
hinders
'em
from
suiting
all
the
Exigencies
and
Occasions
of
their
Flocks
in
that
part
of
their
Publick
Devotions
.
For
the
Bishop's
Reason
why
the
generality
of
the
People
are
better
pleas'd
with
Extemporary
Prayers
,
than
with
such
Forms
,
viz.
Because
the
Novelty
of
the
one
gratifies
more
Men's
carnal
and
itching
Ears
with
a
kind
of
sensual
delight
,
and
requires
less
pains
to
strain
up
their
Minds
to
true
Devotion
,
p.
184
,
185.
—
'T
is
a
very
confused
one
,
wherein
there
is
something
of
Truth
,
mixt
with
weak
and
censorious
Mistakes
.
'T
is
true
indeed
,
that
considering
the
general
temper
of
Mankind
,
the
Variety
of
Matter
,
as
well
as
of
Expression
in
free
Prayer
,
tends
more
to
raise
Mens
Devotion
,
than
the
constant
Repetition
of
the
same
Forms
.
Nor
can
the
People
so
readily
believe
that
a
Minister
prays
from
his
heart
,
when
he
reads
a
prescribed
Form
,
as
when
he
delivers
a
free
Prayer
,
that
is
the
result
of
his
previous
meditation
.
So
that
in
this
respect
free
Prayer
has
much
the
Advantage
above
Forms
,
that
't
is
a
greater
Help
to
inward
Devotion
;
which
is
sufficient
to
recommend
this
mode
of
praying
,
as
in
general
,
far
preferrable
to
the
other
.
There
is
something
of
Truth
in
those
Expressions
of
Sir
W.
C.
[
*
](A77206-e56770-b)
*
Character
of
a
Whig
and
Tory
,
p.
20.
(
tho'
perhaps
there
is
too
much
of
the
Air
of
a
Gentleman
in
'em
)
When
a
Man
qualify'd
endu'd
with
Learning
too
,
and
adorn'd
with
a
good
Life
,
breaks
out
into
a
warm
and
well-deliver'd
Prayer
before
a
Sermon
,
it
has
the
appearance
of
a
Divine
Rapture
;
He
raises
and
leads
the
Hearts
of
the
Assembly
in
another
manner
than
the
most
composed
and
best
studied
Forms
can
do
.
And
the
Pray-we's
wou'd
look
like
so
many
Statues
,
or
Men
of
Straw
in
the
Pulpit
,
compar'd
with
those
who
speak
with
so
powerful
Zeal
,
that
men
are
tempted
to
believe
Heaven
it self
has
directed
their
Words
to
'em
.
But
why
the
Bp.
should
make
it
a
carnal
temper
in
the
People
to
desire
the
best
Helps
that
can
be
given
'em
to
excite
their
Devotions
in
Prayer
,
and
cure
their
natural
indisposition
to
that
Duty
,
I
cannot
conceive
.
It
looks
rather
like
a
carnal
temper
in
the
Clergy
to
deny
'em
this
excellent
Help
,
to
indulge
their
own
Sloth
and
Ease
.
Nor
do
I
see
why
the
People
must
be
accus'd
of
itching
Ears
,
because
they
are
prone
to
be
more
dull
under
the
constant
Repetition
of
the
same
Forms
,
than
under
the
Variety
of
Matter
and
Expression
that
occurs
in
free
Prayer
.
He
might
as
well
upbraid
'em
with
itching
Ears
because
they
wou'd
be
more
dull
in
singing
,
if
the
same
Psalm
and
Tune
were
constantly
used
,
than
when
Variety
of
both
is
allow'd
'em
;
or
because
they
wou'd
be
more
dull
if
the
same
Homilies
were
constantly
read
,
than
under
that
more
grateful
variety
of
Instructions
that
Sermons
contain
.
But
I
wonder
most
why
his
Lordship
shou'd
in
this
respect
compare
free
Prayer
to
Images
,
and
Relicks
,
and
Mediatory
Saints
,
p.
185.
unless
he
fancies
that
the
use
of
Images
,
Relicks
,
and
Mediatory
Saints
,
does
as
much
more
contribute
to
raise
true
Devotion
in
the
Worship
of
God
,
than
the
simplicity
of
his
own
Uncorrupted
Institutions
;
as
the
use
of
free
Prayer
contributes
more
to
it
than
stinted
Forms
.
And
if
he
truly
think
so
,
the
Papists
are
greatly
obliged
to
his
Lordship
,
for
this
favourable
Character
of
the
tendency
and
effects
of
these
Superstitions
.
But
if
his
Lordship
had
duly
consider'd
,
that
while
free-Prayer
continu'd
in
the
Church
,
these
Superstitions
were
unknown
in
it
,
and
that
they
were
gradually
introduc'd
in
the
same
Ages
in
which
stinted
Liturgies
gradually
came
into
general
use
,
it
might
have
prevented
this
invidious
but
groundless
comparison
between
the
influence
of
free
Prayer
,
and
that
of
those
gross
Corruptions
.
I
am
sure
such
stinted
Forms
,
when
read
out
of
a
Book
,
look
more
like
lifeless
Images
of
Devotion
,
than
those
Prayers
that
are
the
result
of
the
serious
Meditations
and
Affections
of
him
that
delivers
'em
.
And
if
the
fondness
of
Ill
People
for
any
way
of
Devotion
,
be
an
Argument
that
't
is
not
of
God
,
(
as
the
Bishop
farther
insinuates
,
p.
185.
)
I
am
apt
to
think
it
will
make
much
more
against
stinted
Liturgies
,
than
against
free
Prayer
.
For
he
will
hardly
be
able
to
perswade
us
that
the
Debauchee's
of
the
Age
dote
on
Extempore
Prayers
(
as
he
calls
'em
)
and
that
the
most
serious
and
religious
have
the
same
violent
passion
for
prescribed
Forms
.
3.
We
must
beg
his
Lordships
pardon
,
if
we
cannot
easily
believe
,
't
is
only
Conscience
that
makes
the
Conforming
Clergy
so
generally
decline
Extemporary
Prayers
.
For
if
by
Extempore
Prayers
,
he
means
such
as
are
free
and
unconfin'd
to
any
prescribed
Forms
,
he
seems
himself
to
own
,
p.
54.
That
there
are
some
occasions
that
require
it
even
in
publick
,
p.
54.
and
I
see
no
ground
to
doubt
but
that
they
are
ordinarily
more
convenient
then
set
Forms
,
if
those
Prayers
be
most
convenient
that
tend
most
to
raise
true
Devotion
in
the
minds
of
the
People
.
But
we
must
much
more
beg
his
Lp's
pardon
for
not
believing
what
he
adds
for
Confirmation
of
this
account
of
their
disusing
free
Prayer
.
For
it
seems
a
very
surprizing
Discovery
that
he
has
made
to
us
,
when
he
tells
us
,
p.
186.
'T
is
manifest
that
Extemporary
Prayers
wou'd
be
much
more
easy
to
most
of
us
,
and
less
burthensom
then
the
service
we
use
.
You
may
think
otherwise
,
but
assure
your selves
that
you
are
mistaken
.
And
I
dare
appeal
to
those
that
have
tried
both
,
whether
is
most
easie
.
There
are
such
,
both
amongst
you
and
us
,
that
have
made
the
experiment
.
And
I
dare
refer
it
to
'em
to
declare
on
their
Consciences
which
of
the
two
Services
they
look
on
to
be
the
greater
burthen
to
him
that
performs
'em
.
Whatever
you
may
think
if
we
wou'd
indulg
our selves
,
It
were
no
hard
matter
for
the
meanest
of
us
to
pass
an
Extemporary
Prayer
on
our
Auditory
,
or
turn
the
heads
of
our
Sermon
into
one
.
Ans.
We
pay
a
great
deference
to
his
Lp's
Judgment
,
but
we
cannot
,
without
offering
great
violence
to
our
own
understandings
,
bring
'em
to
assent
to
so
incredible
a
Paradox
,
meerly
because
't
is
deliver'd
with
so
extraordinary
an
Air
of
assurance
;
much
less
can
we
entertain
that
as
a
manifest
Truth
,
which
to
us
seems
so
contrary
to
common
sense
.
For
we
cannot
imagine
what
unsupportable
burthen
it
shou'd
be
for
a
man
to
read
the
Service
of
the
Church
when
he
has
the
Book
before
him
;
unless
when
he
is
pain'd
with
sore
eyes
;
or
terribly
hoarse
with
a
great
Cold
;
For
then
it
may
possibly
be
some
considerable
Trouble
to
him
.
But
for
a
Minister
to
deliver
a
free
Prayer
in
a
Publick
Assembly
(
And
the
Bp.
knows
the
Dissenters
are
seldom
accused
for
theirs
being
too
short
)
requires
both
serious
Meditation
before
hand
to
suit
it
to
the
occasion
,
and
to
the
state
of
his
People
,
and
the
Laborious
Exercise
of
his
Judgment
,
his
Invention
and
Memory
,
which
is
a
real
burthen
and
difficulty
to
those
that
are
not
by
deep
Study
and
frequent
Exercise
habituated
to
it
.
Nay
tho
the
Dissenters
shou'd
Pray
in
that
new
way
his
Lp.
has
contriv'd
for
'em
,
by
patching
together
several
pieces
of
old
Forms
to
make
a
new
dress
of
it
,
yet
this
wou'd
require
some
Exercise
of
their
Judgment
and
Memory
,
to
tack
'em
right
together
,
and
to
repeat
'em
without
hesitation
.
And
this
sure
is
not
so
easie
a
matter
as
what
he
cannot
deny
every
School-boy
to
be
capable
of
,
viz.
to
turn
over
the
leaves
and
Read
what
is
usually
in
a
fair
and
large
Print
.
His
Lp.
may
if
he
please
,
appeal
from
common
sense
to
Experience
;
but
by
all
that
I
have
yet
convers'd
with
on
this
Subject
,
his
assertion
seems
as
strange
to
them
as
it
does
to
us
.
Nor
can
I
meet
with
any
of
these
Vertuoso's
in
Devotion
,
that
pretend
upon
any
Experiments
they
have
made
,
to
give
their
suffrage
to
his
new
Observation
.
We
do
not
indeed
doubt
of
his
Lp's
Abilities
,
but
he
must
allow
us
to
doubt
of
those
of
the
body
of
the
inferior
Clergy
,
who
I
fear
wou'd
think
it
a
severe
imposition
upon
'em
,
if
their
Diocesans
shou'd
oblige
'em
to
the
frequent
Exercise
of
their
Talents
this
way
.
For
I
have
heard
several
Clergy-men
of
no
mean
parts
,
complain
of
the
unhappy
inability
for
free
Prayer
,
that
general
disuse
had
brought
upon
'em
,
and
I
believe
I
might
herein
with
much
better
reason
appeal
to
Experience
.
But
since
his
Lp's
hand
is
in
for
Paradoxes
,
I
think
he
shou'd
have
added
one
more
,
viz.
That
't
is
manifest
that
't
is
a
far
greater
burden
for
the
Clergy
to
Read
the
Homilies
of
the
Church
,
or
other
Mens
Sermons
,
than
to
Preach
Sermons
of
their
own
;
and
I
doubt
not
he
may
with
as
much
reason
appeal
to
the
Experience
of
those
that
have
tried
both
,
to
attest
the
Truth
of
it
.
And
if
he
can
make
good
the
Truth
of
these
two
Paradoxes
,
the
N.C.
Ministers
will
hence
forward
pass
for
lazy
Drones
,
while
the
poor
Readers
of
the
Church
are
accounted
the
truest
Labourers
.
But
to
give
the
latter
their
due
,
the
most
of
'em
take
too
much
pains
for
that
sorry
hire
that
's
allow'd
'em
by
such
of
their
Brethren
as
are
laborious
enough
to
engross
Church-Livings
,
but
too
far
consult
their
ease
to
make
the
Duties
of
their
Function
any
burthen
to
'em
.
Lastly
,
For
his
Request
to
the
Dissenting
Laiety
,
That
they
wou'd
believe
he
heartily
desires
and
studies
the
good
of
their
Souls
,
I
hope
they
are
willing
to
gratify
him
herein
as
far
as
rational
Charity
can
allow
.
Only
it
wou'd
greatly
facilitate
their
Belief
of
it
,
if
they
found
him
more
tender
of
their
good
Name
and
just
Reputation
;
And
they
are
sory
to
find
that
notwithstanding
all
his
professions
of
good-will
,
he
shou'd
shew
so
little
regard
to
that
,
not
only
in
a
continued
Series
of
unjust
Accusations
through
his
whole
Book
,
but
especially
in
the
following
words
,
in
which
he
has
drawn
up
a
comprehensive
Summary
charge
,
sufficient
to
render
'em
odious
if
it
be
believ'd
,
but
they
are
confident
too
apparently
groundless
to
gain
credit
with
any
that
will
pass
a
Righteous
and
Impartial
Judgement
on
these
matters
.
His
Lp's
words
are
.
For
how
is
it
possible
that
any
Man
that
has
a
Zeal
for
the
Purity
of
God's
worship
,
shou'd
not
have
his
Spirit
mov'd
within
him
,
to
see
a
well
meaning
People
so
strangely
mis-led
,
as
to
content
themselves
to
meet
together
perhaps
for
some
years
with
a
design
to
worship
God
,
and
yet
hardly
ever
see
any
thing
of
God's
Immediate
Appointment
in
their
Meetings
?
Now
to
my
thoughts
this
is
manifestly
the
case
of
many
of
you
,
since
a
Man
may
frequent
some
Meetings
among
you
for
some
years
,
and
never
hear
a
Prayer
,
a
Psalm
or
Chapter
,
which
has
been
imediately
dictated
by
God
,
and
never
be
call'd
on
to
bow
his
knee
to
God
,
or
see
either
Minister
or
People
Address
themselves
to
him
in
that
humble
posture
;
Lastly
,
never
see
any
body
offer
to
Administer
,
or
desire
to
Receive
the
Food
of
Life
in
the
Lord's
Supper
.
These
are
melancholy
Reflections
to
me
,
who
believe
that
God
has
requir'd
these
in
his
Worship
;
And
therefore
I
hope
you
will
take
it
in
good
part
that
I
Endeavour
to
Restore
them
to
you
.
Ans.
If
the
Case
of
the
Dissenters
be
truly
such
as
the
Bp.
Represents
it
,
His
Zeal
to
recover
the
Purity
of
Divine
Worship
among
'em
,
is
highly
commendable
;
and
wou'd
deserve
their
thankful
acknowledgments
.
But
if
the
whole
of
this
heavy
Charge
be
so
far
from
being
manifestly
true
,
that
't
is
rather
apparently
groundless
and
unjust
;
There
will
be
some
occasion
to
suspect
,
that
his
Lordships
Zeal
has
more
of
heat
then
light
in
it
,
and
is
but
the
Zeal
of
a
Party
,
that
often
transports
Men
beyond
all
bounds
of
Truth
,
when
't
is
their
design
to
render
those
odious
whom
they
account
their
Adversaries
.
And
whether
this
charge
be
not
so
apparently
groundless
and
unjust
will
appear
upon
the
Review
of
it
.
For
do
the
Dissenters
content
themselves
to
meet
together
for
some
years
,
and
yet
hardly
ever
see
any
thing
of
God's
immediate
Appointment
among
'em
,
when
they
have
every
Lords-day
Prayer
,
Praise
,
Reading
,
and
Expounding
,
and
Applying
the
Word
of
God
,
and
frequently
Baptism
and
the
Lords-Supper
,
which
are
all
Duties
of
God's
immediate
Appointment
?
Or
can
he
tell
us
of
any
other
parts
of
Divine
Worship
besides
these
,
that
are
instituted
by
God
?
But
his
Lordship
perhaps
does
not
speak
so
much
of
these
parts
of
Divine
worship
themselves
,
as
of
the
manner
of
performing
'em
.
For
when
he
comes
to
make
good
his
charge
,
he
tells
us
,
A
Man
may
frequent
your
Meeting
some
years
,
and
never
hear
a
Prayer
,
a
Psalm
,
or
a
Chapter
which
has
been
immediatly
dictated
by
God
&c.
But
why
does
he
charge
the
Dissenters
for
never
using
a
Prayer
immediately
dictated
by
God
?
If
he
speak
of
Psalm
Prayers
,
what
he
saith
is
notoriously
untrue
.
If
he
speak
of
Prose-Prayers
,
why
does
he
make
it
our
Crime
to
use
no
such
Prayers
immediately
dictated
by
God
,
when
he
cannot
produce
any
shaddow
of
proof
of
any
such
Prayers
immediatly
dictated
by
God
,
for
the
use
of
the
Christian
Church
,
unless
the
Lords
Prayer
?
Nor
is
there
any
clear
Evidence
of
its
being
dictated
as
a
Form
to
be
used
in
our
Publick
Assemblies
:
Or
does
he
think
their
Collects
any
more
immediatly
dictated
by
God
,
than
our
free
Prayers
are
?
I
hope
he
may
from
the
foregoing
Discourse
find
,
that
the
latter
are
more
agreeable
to
the
Precepts
of
the
New
Testament
,
and
much
more
to
the
Pattern
of
the
Apostolick
Church
,
than
stinted
Liturgies
.
Again
why
dos
he
tell
us
,
that
the
Dissenters
may
in
several
years
never
hear
a
Psalm
immediately
dictated
by
God
?
When
Psalms
are
constantly
sung
in
their
Meetings
much
more
than
in
the
Parish-Churches
.
And
can
he
find
any
other
use
of
'em
prescrib'd
to
the
Christian
Church
?
(
except
that
of
their
being
read
for
instruction
,
as
they
are
among
us
equally
with
other
parts
of
the
Old
Testament
)
.
Or
is
he
so
weak
as
to
imagin
that
a
Prose
Version
of
the
Psalms
is
immediatly
dictated
by
God
,
but
a
Metre-version
is
not
;
when
God
has
immediatly
dictated
neither
,
and
when
the
true
sense
of
the
original
is
as
much
the
word
of
God
,
when
in
metre
as
when
in
prose
?
Again
,
why
shou'd
he
tell
us
of
our
not
hearing
a
Chapter
immedialy
dictated
by
God
,
when
he
never
immediatly
dictated
any
such
division
of
the
Scriptures
into
Chapters
at
all
,
nay
when
an
entire
portion
of
Scripture
,
and
usually
a
whole
Chapter
,
and
sometimes
more
,
is
so
constantly
read
and
expounded
,
besides
the
reading
so
many
parallel
Texts
to
explain
and
urge
some
doctrine
or
precept
of
the
Christian
Religion
?
(
i.
e.
when
the
Scriptures
are
read
all
the
several
ways
we
have
any
pattern
for
in
the
Christian
Church
?
)
Again
,
why
dos
he
make
it
a
Crime
that
we
do
not
bow
our
knees
to
God
,
when
we
either
use
that
posture
,
or
that
other
of
standing
,
which
is
as
much
a
scriptural
posture
,
and
equally
expressive
of
our
religious
reverence
in
all
our
immediate
addresses
to
God
?
Again
why
shou'd
he
accuse
those
as
never
seeing
one
offering
to
administer
,
or
desiring
to
receive
the
food
of
life
in
the
Lord's-Supper
,
who
(
tho
they
communicate
seldomer
than
other
Dissenters
,
yet
)
ordinarily
do
it
oftner
then
the
Conforming
Laity
in
most
parts
of
the
Kingdom
?
One
wou'd
think
his
Lp.
might
have
spar'd
'em
the
labour
of
so
obvious
and
easie
an
Apology
,
by
forbearing
such
accusations
as
have
not
so
much
as
an
appearance
of
Truth
or
Justice
.
But
if
he
cannot
perceive
things
that
are
so
clear
and
plain
,
the
Dissenters
will
,
in
requital
of
his
prayer
for
'em
,
bag
of
G●d
,
that
he
may
open
the
eyes
of
his
understanding
;
And
they
hope
when
those
scales
are
fallen
off
,
(
I
mean
those
unhappy
prejudices
that
hinder
him
from
discerning
these
things
in
their
true
light
,
)
then
these
melancholly
reflections
will
quickly
vanish
,
with
which
his
mind
has
been
so
much
disturb'd
on
this
occasion
.
For
now
,
if
he
please
,
he
may
clearly
see
the
Dissenters
enjoy
already
all
those
divine
Appointments
which
he
is
so
sollicitous
to
restore
to
'em
,
and
(
whatever
others
do
)
free
from
any
mixture
of
sinful
human
Inventions
.
And
as
they
thank
him
for
his
endeavour
to
instruct
'em
,
so
they
humbly
request
he
wou'd
calmly
and
impartially
consider
what
is
here
offer'd
for
their
necessary
vindication
;
Which
if
he
do
,
they
do
not
despair
,
but
it
may
recover
him
to
a
more
favourable
opinion
of
his
Brethren
,
and
a
more
charitable
temper
towards
'em
;
and
may
oblige
him
,
as
an
evidence
thereof
,
not
only
to
retract
his
former
uncharitable
exclusion
of
'em
from
the
Catholick
Church
,
but
this
super-added
injury
,
in
charging
their
Worship
with
human
Inventions
,
and
so
frequently
misrepresenting
their
opinions
and
practices
contrary
to
plain
evidence
,
in
order
to
the
countenancing
that
groundless
Accusation
.
For
such
Justice
and
Charity
towards
our
Fellow-Christians
,
is
most
becoming
those
that
profess
to
expect
that
great
day
when
the
universal
Shepherd
will
appear
,
and
call
both
Pastors
and
their
Flocks
to
a
strict
account
at
that
general
and
final
Visitation
.
APPENDIX
.
To
the
Remarks
I
have
already
made
on
the
Bishop's
Discourse
,
I
think
it
necessary
to
subjoyn
these
two
Additional
ones
.
I.
THat
his
Lordship
has
omitted
one
material
part
of
Divine
Worship
,
about
the
manner
of
performing
which
,
the
Contest
between
the
Establisht
Church
and
the
Dissenters
dos
most
directly
concern
this
charge
of
human
Inventions
in
the
Worship
of
God
.
For
of
those
two
Sacraments
which
are
the
two
parts
of
positive
instituted
Worship
peculiar
to
the
Christian
Religion
,
he
has
only
consider'd
that
of
the
Lord's-Supper
,
but
has
said
nothing
concerning
the
other
,
which
is
as
undoubted
a
part
of
Divine
Worship
,
and
the
very
Sacrament
of
our
initiation
into
the
Christian
Church
,
viz.
Baptism
.
I
confess
his
prudence
and
foresight
seems
very
commendable
in
this
wary
silence
and
omission
.
(
For
't
is
easier
to
answer
such
objections
as
he
himself
makes
for
the
Dissenters
,
than
those
they
make
for
themselves
)
.
But
I
cannot
so
much
commend
his
candour
and
ingenuity
in
it
.
For
he
cou'd
not
be
ignorant
that
here
the
Dissenters
particularly
us'd
to
fix
their
charge
of
human
Inventions
in
the
Worship
of
God
,
which
the
Bp.
has
been
so
far
from
endeavouring
to
clear
their
way
of
administring
this
Ordinance
from
,
that
he
has
rather
furnisht
us
with
an
invincible
argument
ad
hominem
to
make
it
good
.
There
are
two
things
which
the
Dissenters
object
against
the
way
of
celebrating
this
part
of
Divine
Worship
in
the
Establisht
Church
;
The
one
is
the
use
of
the
Cross
as
a
dedicating
sign
;
The
other
is
,
the
making
God-fathers
and
Godmothers
Sponsors
for
the
religious
Education
of
those
children
whose
Parents
are
living
,
to
the
exclusion
of
the
Parents
themselves
.
Now
let
us
examin
each
of
these
Practices
by
the
Bp's
own
Principle
.
Those
ways
of
Worship
(
saith
he
,
p.
3
)
are
displeasing
to
God
which
are
not
expresly
contain'd
in
the
holy
Scriptures
,
or
warranted
by
the
examples
of
holy
men
therein
.
But
neither
of
these
ways
of
celebrating
Baptism
can
plead
any
such
express
command
,
or
so
much
as
example
in
the
holy
Scriptures
;
none
that
I
know
of
,
having
so
much
as
pretended
to
produce
either
for
'em
.
So
that
unless
the
Bp.
retract
his
own
Principle
,
he
must
discard
both
these
practices
as
sinful
human
Inventions
.
But
as
I
lay
no
great
stress
on
an
argument
founded
on
so
ambiguous
a
Principle
,
so
I
shall
add
,
That
I
fear
these
two
things
will
prove
human
Inventions
,
according
to
the
juster
notion
of
'em
given
in
the
Remarks
on
the
Introduction
.
For
the
Cross
in
Baptism
,
I
see
not
how
it
can
be
clear'd
from
being
a
New
human
Sacrament
.
For
there
wants
nothing
but
Divine
Institution
to
make
it
as
much
a
Sacrament
as
Baptism
it self
.
For
what
more
can
be
requir'd
to
the
nature
of
such
a
Sacrament
of
the
New
Covenant
,
in
reference
to
both
the
parts
of
it
,
than
to
be
a
visible
sign
,
whereby
God's
promise
of
the
blessings
of
that
Covenant
is
confirmed
to
us
,
and
we
brought
under
solemn
obligation
to
the
dutys
of
it
.
For
if
such
an
external
sign
be
appointed
by
God
for
these
ends
,
't
is
a
Divine
Sacrament
;
If
by
Men
,
't
is
a
Human
Sacrament
,
or
a
part
of
positive
Worship
of
human
Invention
.
Now
that
the
Establ●sht
Church
has
appointed
this
visible
sign
of
the
Cross
for
both
these
purposes
I
mention'd
before
,
is
,
I
think
,
sufficiently
evident
from
her
own
express
declaration
concerning
it
.
For
these
are
her
words
in
the
30th
Canon
of
the
Church
of
England
.
The
Holy
Ghost
by
the
mouth
of
the
Apostle
did
honour
the
name
of
the
Cross
so
far
,
that
under
it
he
comprehended
not
only
Christ
crucified
,
but
the
force
,
effect
and
merit
of
his
death
and
passion
,
with
all
the
comforts
,
fruits
and
promises
which
we
receive
or
expect
thereby
.
—
And
afterwards
,
—
the
Church
of
England
hath
retained
still
the
sign
of
it
in
Baptism
,
following
therein
the
Primitive
and
Apostolical
Churches
,
and
accounting
it
a
lawful
outward
Ceremony
,
and
honourable
Badg
,
whereby
the
Infant
is
dedicated
to
the
service
of
him
that
died
on
the
Cross
,
as
by
the
words
of
the
Common-prayer-book
may
appear
.
The
words
in
the
Service-book
,
to
which
the
Canons
refer
,
are
also
these
;
We
receive
this
child
into
the
Congregation
of
Christ's
Flock
,
and
do
sign
him
with
the
Sign
of
the
Cross
,
in
token
that
he
shall
not
be
asham'd
to
confess
the
Faith
of
Christ
crucified
,
and
manfully
to
fight
under
his
banner
against
Sin
,
the
World
,
and
the
Devil
,
and
to
continue
Christ's
faithful
Souldier
and
Servant
to
his
lives
end
.
Here
is
the
Sign
of
the
Cross
set
up
to
represent
Christ
crucified
,
and
all
the
comforts
,
fruits
and
promises
which
we
receive
or
expect
as
the
force
,
effect
and
merit
of
his
death
and
passion
.
And
sure
Baptism
can
represent
no
more
to
be
either
receiv'd
or
expected
by
us
.
'T
is
also
advanc't
as
an
honourable
Badg
,
by
which
the
person
Baptiz'd
is
dedicated
to
the
service
of
him
that
died
on
the
Cross
,
and
consequently
brought
under
solemn
obligation
to
all
the
dutys
of
the
New
Covenant
,
to
confess
the
Faith
of
Christ
crucified
,
and
manfully
to
fight
under
his
banner
against
Sin
,
the
World
,
and
the
Devil
,
and
to
continue
Christ's
faithful
Souldier
and
Servant
to
his
live's
end
;
And
what
more
peculiar
dutys
of
the
Covenant
of
Grace
can
Baptism
oblige
us
to
?
Nay
,
as
those
Sacraments
of
Divine
Institution
are
intended
by
their
signification
to
excite
us
to
our
duty
by
way
of
moral
causality
,
or
influence
,
so
the
same
is
ascrib'd
to
this
Ceremony
a-among
the
rest
appointed
by
the
Establisht
Church
,
that
't
is
apt
to
stir
up
the
dull
mind
of
man
to
the
remembrance
of
his
duty
to
God
by
such
a
notable
and
spiritual
signification
,
whereby
he
may
be
edified
.
See
Pref.
to
the
Cerem
.
So
that
Crossing
in
Baptism
is
as
much
a
Sacrament
as
any
thing
can
be
that
is
not
divinely
instituted
,
i.
e.
'T
is
a
Sacrament
which
men
have
presum'd
to
Institute
to
the
like
purpose
,
and
use
as
our
Blessed
Saviour
has
Instituted
Baptism
it self
.
Nor
do
any
of
those
Excuses
I
have
yet
met
with
,
signifie
any
thing
to
take
off
this
charge
.
We
are
sometimes
told
,
That
Baptism
is
perfect
without
it
.
See
the
30th
Canon
.
Answ.
Not
to
insist
on
what
might
be
justly
said
,
that
the
Canon
enjoyns
the
use
of
it
in
Baptism
;
And
that
a
great
part
of
the
Office
of
Baptism
is
continued
after
the
crossing
is
over
,
which
seem
to
imply
the
quite
contrary
to
what
the
excuse
insinuates
;
I
do
not
see
that
this
signifies
any
thing
to
remove
our
Objection
.
For
Baptism
is
perfect
without
the
Lord's-Supper
,
and
yet
that
's
a
distinct
Sacrament
,
and
so
will
crossing
prove
no
less
a
human
Sacrament
,
tho
it
were
administred
in
publick
worship
at
a
different
time
from
that
of
Baptism
.
Only
it
looks
the
more
presumptuous
to
joyn
it
with
Baptism
,
as
if
we
wou'd
supyly
our
Lord's
defects
in
that
Institution
which
he
has
made
the
initiating
symbol
and
badg
of
our
Christian
Profession
.
We
are
also
told
,
That
the
Minister
Baptizes
in
the
name
of
Christ
,
but
Signs
with
the
Sign
of
the
Cross
in
the
name
of
the
Church
,
who
by
that
Rite
receives
the
Infant
into
the
number
of
her
particular
members
.
Answ.
I
might
content
my self
with
replying
,
That
there
is
no
such
thing
suggested
in
the
Office
of
Baptism
,
nor
in
the
Canon
that
relates
to
the
Cross
.
The
words
us'd
by
the
Minister
when
he
crosses
the
child
,
rather
relate
to
it's
being
receiv'd
into
the
universal
Church
,
For
that
's
the
Congregation
of
Christ's
Flock
;
nor
is
there
the
least
syllable
in
the
words
following
,
of
the
person
Baptized
being
sign'd
with
the
sign
of
the
Cross
,
in
token
of
his
being
received
into
this
National
Church
.
But
I
add
,
'T
is
no
way
true
that
the
Cross
is
only
us'd
as
a
rite
,
by
which
the
Establisht
Church
admits
the
Baptiz'd
into
the
number
of
her
members
;
For
the
36th
Canon
expresly
asserts
it
to
be
an
honourable
badg
,
whereby
the
person
Baptiz'd
is
dedicated
to
the
service
of
him
that
died
on
the
Cross
,
and
refers
to
the
words
of
the
Common-Prayer-Book
,
which
are
plain
to
that
purpose
.
And
therefore
the
difficulty
still
remains
,
By
what
Authority
the
Church
can
appoint
Ministers
in
her
name
to
dedicate
men
to
the
service
of
a
crucified
Saviour
,
by
a
Rite
or
Ceremony
of
their
own
,
when
Christ
has
already
appointed
one
of
his
own
choosing
for
that
end
and
purpose
?
For
if
she
cou'd
,
why
do
we
quarrel
with
the
Roman
Church
for
adding
so
many
new
Sacraments
to
those
two
which
Christ
has
Instituted
already
?
Nay
,
why
do
we
blame
the
Romish
Church
for
their
additional
rites
,
of
oyl
,
and
salt
,
and
spittle
,
and
annexing
such
spiritual
signification
and
use
to
'em
?
And
't
is
yet
more
inexcusable
to
make
such
a
human
Invention
a
necessary
condition
of
Christian
Communion
in
this
part
of
the
Worship
of
God
.
For
that
is
to
deny
men
the
benefit
of
God's
Institution
,
to
which
all
credible
Professors
of
the
Christian
Religion
,
and
their
posterity
,
have
a
right
,
by
the
charter
of
our
common
Lord
,
because
they
dare
not
comply
with
a
meer
human
Invention
,
for
which
there
is
as
little
(
if
not
less
)
to
be
said
,
than
for
any
of
those
other
rites
practis'd
by
the
Roman
Church
in
the
celebration
of
this
Ordinance
.
And
for
the
custom
of
Crossing
themselves
in
common
conversation
,
practis'd
by
the
Primitive
Christians
,
to
distinguish
themselves
from
Infidels
,
we
see
not
what
pretence
it
can
afford
,
for
this
Religious
use
of
the
Cross
,
as
a
dedicating
sign
in
the
publick
worship
of
God
,
especially
as
conjoyn'd
with
his
own
,
viz.
Baptism
.
For
the
use
of
God-fathers
and
God-mothers
,
as
exclusive
of
the
Parents
publick
promise
of
the
religious
Education
of
their
children
,
there
are
these
two
objections
lye
against
it
.
1.
When
the
6th
Canon
of
the
Church
of
Ireland
ordains
,
that
no
Parent
shall
be
urg'd
to
be
present
,
nor
admitted
to
stand
as
God-father
for
his
own
Child
,
it
plainly
discharges
the
Parents
from
any
publick
engagement
to
a
duty
which
God
has
most
expresly
enjoyn'd
'em
,
6
Deut.
6
,
7.6
Eph.
4.
And
can
any
thing
be
more
unreasonable
,
than
to
forbid
them
to
bind
themselves
by
a
solemn
publick
prom●se
to
a
duty
,
which
God
has
so
strictly
bound
'em
to
by
his
own
Authority
,
when
one
great
design
of
Baptism
,
wherein
we
dedicate
our selves
,
or
our
offspring
to
God
,
is
to
bring
us
and
them
under
such
external
publick
bonds
to
the
dutys
of
God's
Covenant
.
2.
God-fa●hers
and
God-moth●rs
absolutely
undertake
a
work
that
dos
not
belong
to
'em
,
unless
upon
supposition
of
the
Parents
dying
,
and
their
adopting
the
child
.
And
what
is
far
worse
,
hereby
the
generality
of
such
Sponsors
are
commonly
involv'd
in
the
guilt
of
heinous
perjury
,
by
undertaking
positively
to
do
that
themselves
,
which
not
one
of
many
ever
performs
.
For
besides
their
Vowing
in
the
child's
name
,
to
renounce
the
Devil
and
all
his
works
,
&c.
To
believe
the
Articles
of
the
Christian
Faith
,
and
obediently
to
keep
God's
holy
Commands
.
(
As
if
such
actual
Faith
and
Repentance
were
requisite
to
the
claim
of
Infants
,
to
the
promises
of
God's
Covenant
,
and
the
Seal
of
'em
)
.
They
are
also
told
by
the
Priest
,
what
is
their
part
and
duty
in
pursuance
of
their
promise
,
viz.
To
see
that
the
Infant
be
taught
,
so
soon
as
he
shall
be
able
to
learn
,
what
solemn
vow
,
promise
and
profession
he
has
made
by
them
;
they
are
to
call
upon
him
to
hear
Sermons
,
and
chiefly
to
provide
that
he
may
learn
the
Creed
,
the
Lord's-Prayer
and
ten
Commandments
in
the
vulgar
Tongue
,
and
all
other
things
which
a
Christian
ought
to
know
and
believe
to
his
soul's
health
;
and
that
the
child
may
be
vertuously
brought
up
to
lead
a
godly
and
a
christian
life
,
&c.
Now
we
may
safely
herein
appeal
to
common
experience
,
how
few
make
any
more
of
this
than
a
matter
of
meer
Ceremony
and
Form
.
And
alas
,
how
few
that
seriously
consider
how
hard
it
is
to
discharge
these
dutys
aright
for
their
own
children
,
wou'd
willingly
entangle
themselves
in
such
solemn
engagements
,
to
do
all
this
for
other
men's
.
And
yet
Parents
must
have
their
children
excluded
from
Baptism
,
if
they
cannot
prevail
with
others
to
enter
into
such
unreasonable
and
rash
Vows
,
in
which
,
the
most
only
trifle
with
the
Almighty
God
,
and
dissemble
with
men
in
so
awful
a
transaction
.
If
indeed
either
these
Sponsors
were
only
engag'd
conditionally
to
take
care
of
the
child
's
holy
education
in
case
of
the
Parent
's
dying
,
or
were
only
made
witnesses
of
the
credibility
of
the
Parent
's
profession
of
Christianity
,
as
some
wou'd
pretend
to
salve
the
matter
,
There
were
something
to
be
said
as
an
excuse
for
this
practice
.
But
't
is
evident
from
what
I
have
already
quoted
,
that
they
enter
into
a
solemn
promise
of
all
the
dutys
foremention'd
.
I
might
have
objected
farther
,
that
the
14th
Canon
of
the
Church
of
Ireland
forbids
the
Minister
to
refuse
or
delay
to
Christen
any
child
brought
to
him
on
Sundays
or
Holy-days
,
without
any
exception
,
whereas
he
shou'd
in
all
reason
enquire
,
whether
the
Parent
be
a
Professed
Christian
,
unless
it
be
suppos'd
that
the
children
of
professed
Infidels
have
a
right
to
this
mark
of
God's
Covenant
.
II.
The
Bishop
has
taken
no
notice
of
human
Inventions
in
the
Discipline
of
the
Church
,
about
which
he
knows
the
Contest
between
the
Establisht
Church
and
the
Dissenters
chiefly
lyes
.
I
speak
not
here
of
any
lawful
determinations
of
human
prudence
that
relate
to
the
exercise
of
that
sacred
discipline
that
Christ
has
instituted
,
but
of
sinful
corruptions
of
it
,
by
instituting
such
new
Officers
in
the
Church
without
any
warrant
,
as
deprive
his
undoubted
Officers
of
part
of
that
Pastoral
power
he
has
invested
'em
with
,
and
render
true
Church-government
impracticable
;
and
by
variety
of
Canons
and
Constitutions
,
not
only
unknown
to
the
Scripture
,
but
contrary
to
the
Rules
there
laid
down
for
the
preservation
of
order
,
unity
and
peace
in
the
Church
.
But
since
his
Lp's
discourse
dos
not
lead
me
to
enter
on
the
particular
examination
of
this
subject
,
and
he
may
find
these
matters
largely
treated
,
in
Mr.
Baxter's
Treatise
of
Episcopacy
,
the
Terms
of
Christian
Concord
,
the
Search
for
the
English
Schismatick
,
and
the
Case
of
Non
conformity
stated
and
argued
.
I
shall
not
,
without
greater
occasion
,
engage
my self
in
a
Controversy
I
have
so
little
fondness
for
,
and
expect
so
little
good
from
any
polemical
debates
about
.
Only
,
since
his
Lp.
is
pleas'd
to
request
several
things
from
the
Diss●nting
Ministers
of
Derry
,
relating
to
their
Discipline
as
well
as
Worship
,
in
order
to
the
facilitating
an
Accommodation
,
and
begetting
a
more
amicable
correspondence
;
I
hope
his
Lp.
cannot
take
it
amiss
,
if
we
use
the
like
freedom
,
in
offering
,
with
all
humility
,
the
following
Requests
to
our
Reverend
Conforming
Brethren
,
especially
those
whose
Authority
renders
'em
most
capable
to
promote
the
Reformation
desir'd
in
'em
.
1.
Since
,
as
we
humbly
conceive
,
it
was
the
most
generally
receiv'd
Opinion
of
the
first
Reformers
in
England
,
in
K.
Henry
the
8th's
,
K.
Edward
the
6th's
,
and
of
the
Conforming
Divines
in
Q.
Elizabeth's
Reigns
,
that
a
Bishop
and
Presbyter
differ
only
in
degree
,
not
in
Order
or
Office
,
(
as
Mr.
Humphreys
has
largely
prov'd
in
a
late
Book
called
the
Healing
Attempt
)
.
We
wou'd
humbly
desire
'em
to
use
their
interest
,
that
that
unhappy
Clause
may
be
ras't
out
of
the
Preface
to
the
present
Book
of
Ordination
,
in
which
't
is
so
peremptorily
asserted
,
[
That
't
is
evident
to
all
men
diligently
reading
the
H.
Scriptures
,
and
ancient
Authors
,
that
from
the
Apostles
time
there
have
been
these
three
Orders
in
Christ's
Church
,
Bishops
,
Priests
,
and
Deacons
.
]
That
by
three
Orders
they
mean
three
Offices
,
is
plain
from
the
very
following
words
,
which
Offices
were
evermore
had
in
such
Reverend
Estimation
,
&c.
Now
it
seems
to
us
very
unreasonable
that
all
Ministers
shou'd
be
by
the
Act
of
Uniformity
oblig'd
to
profess
their
Assent
to
this
proposition
,
when
't
is
so
contrary
to
the
current
judgment
of
the
generality
of
the
most
Eminent
Protestant
Conforming
Divines
in
those
3
foremention'd
Reigns
,
(
to
whom
we
might
add
several
very
learned
ones
in
the
Reign
of
K.
James
the
first
,
and
K.
Charles
the
first
and
2d
)
,
but
especially
when
't
is
a
Proposition
at
best
disputable
,
both
among
learned
Protestants
and
Papists
;
and
,
as
far
as
we
can
judg
,
rather
evidently
contrary
to
the
holy
Scriptures
,
and
to
the
first
and
purest
ages
of
Christianity
.
So
that
we
fear
that
few
Ministers
can
sincerely
profess
their
Assent
to
this
Assertion
,
who
have
taken
the
pains
to
make
any
impartial
enquiry
into
this
matter
.
And
we
are
the
more
desirous
of
having
this
Clause
ras't
out
,
because
this
new
Opinion
of
Episcopacy
being
a
distinct
Order
and
Office
from
Presbytery
,
is
the
ground
of
that
uncharitable
practice
of
the
Establisht
Church
,
in
requiring
Reordination
in
all
such
at
home
,
as
have
been
ordained
by
Presbyters
,
(
i.
e.
true
Scriptural
Bishops
and
Pastors
)
as
a
necessary
condition
of
being
admitted
to
the
exercise
of
their
Ministerial
Function
,
nay
in
urging
Reordination
too
on
all
the
Ministers
of
Reformed
Churches
abroad
,
who
never
had
Diocesan
Bishops
among
'em
.
As
if
all
the
administrations
of
those
Eminent
Ministers
in
France
,
who
are
now
so
honourable
Confessors
in
the
cause
of
Reformed
Christianity
,
were
mere
Nullitys
till
Prelatical
Hands
were
laid
upon
'em
.
2.
Since
the
Archbishops
and
Bishops
claim
the
Government
of
the
Church
as
their
Province
,
we
humbly
wish
they
wou'd
endeavour
to
recover
the
spiritual
part
of
their
Authority
out
of
their
Chancellor's
hands
,
who
have
so
long
usurpt
the
keys
of
sacred
Discipline
,
and
have
hitherto
so
scandalously
manag'd
'em
,
as
to
bring
the
solemn
censures
of
the
Church
into
general
contempt
.
And
no
wonder
,
when
they
are
prostituted
to
so
vile
a
purpose
as
that
of
filthy
lucre
,
and
thereby
the
Temple
of
God
is
turn'd
into
a
House
of
Merchandize
.
We
do
not
speak
this
against
the
power
of
the
Spiritual
Courts
in
those
Civil
Causes
,
or
in
those
Ecclesiastical
ones
which
their
Majesties
in
pursuance
of
their
just
power
circa
sacra
,
may
authorize
'em
to
determine
;
but
only
their
assuming
the
cognizance
of
all
cases
of
scandal
,
so
far
as
they
subject
men
to
the
censures
of
the
Church
,
and
being
entrusted
with
the
infliction
of
those
censures
even
in
reference
to
all
the
numerous
causes
that
come
before
'em
,
so
few
of
which
properly
belong
to
an
Ecclesiastical
Judicatory
.
For
besides
that
,
we
think
,
That
the
power
of
inflicting
those
censures
belongs
to
Pastors
,
and
cannot
be
delegated
by
'em
to
a
Layman
,
it
seems
a
certain
and
unavoidable
,
tho
pernicious
consequence
of
such
Spiritual
Courts
being
entrusted
with
the
sentence
of
Excommunication
,
to
enforce
all
their
Decrees
,
that
the
most
awful
judgment
on
earth
is
like
(
to
use
my
Ld
Bacon's
expressions
)
to
be
made
an
ordinary
process
to
lacquey
up
and
down
for
fees
[
*
](A77206-e61800-b)
*
Consider
:
for
the
better
establishing
the
Ch.
of
Engl.
.
We
doubt
not
their
Lp's
have
read
Bp
Bedel's
Life
wrote
by
the
present
Bp.
of
Sarum
,
wherein
there
is
so
loud
and
just
a
complaint
of
the
gross
abuses
of
this
kind
,
and
so
noble
an
example
set
'em
of
zeal
for
the
Reformation
of
'em
.
And
no
doubt
,
if
they
wou'd
concur
in
their
imitation
of
it
,
they
might
do
it
with
rational
prospect
of
greater
success
;
and
be
happily
instrumental
to
wipe
off
some
part
of
that
stain
brought
on
the
Church
by
her
tolerating
these
corruptions
,
which
(
as
the
foremention'd
Bp
of
Sarum
relates
)
pious
Archbishop
Usher
so
greatly
lamented
,
and
apprehended
it
wou'd
bring
a
curse
and
ruine
upon
the
whole
Constitution
.
See
Bp.
Bedel's
Life
,
p.
86
,
87
,
3.
We
cou'd
heartily
wish
that
when
their
Lp's
have
recover'd
their
own
Authority
out
of
their
Chancellors
hands
,
they
wou'd
exercise
it
in
concurrence
with
the
Presbyters
of
their
several
Dioceses
.
And
herein
also
the
foremention'd
Bp.
Bedel
set
'em
an
excellent
pattern
,
Ib.
p.
90.
And
we
hope
the
Bp
of
Derry
will
urge
'em
to
an
imitation
thereof
,
since
he
has
laid
it
down
as
their
common
Opinion
and
Judgment
,
p
175.
That
the
Government
of
the
Church
in
such
districts
as
those
of
our
Dioceses
,
ought
to
be
in
a
Presbytery
with
a
Bishop
,
as
President
and
Governour
by
Christ's
Appointment
.
4.
We
wou'd
also
humbly
desire
'em
to
restore
that
Godly
discipline
which
the
Common-prayer-book
tells
us
was
in
the
primitive
Church
,
for
bringing
such
as
were
convicted
of
notorious
sin
,
to
publick
profession
of
their
Repentance
.
For
since
the
Church
in
the
Office
of
Commination
,
yearly
declares
,
that
the
Restoration
of
the
said
Discipline
is
much
to
be
wish't
,
It
will
look
like
a
mocking
of
Heaven
,
yearly
to
repeat
such
lazy
wishes
of
it
,
when
there
are
no
serious
attempts
made
towards
it
;
And
we
can
seee
no
reason
why
the
Curses
peculiar
to
the
Mosaical
Dispensation
,
shou'd
be
substituted
instead
of
it
.
5.
We
cou'd
wish
that
part
of
the
Office
for
Visiting
the
Sick
might
be
review'd
,
which
concerns
Absolution
.
For
since
there
is
no
other
Absolution
own'd
in
the
Reformed
Churches
,
but
either
publishing
the
conditional
offers
of
pardon
in
the
Gospel
,
or
a
ministerial
releasing
those
from
the
Censures
of
the
Church
,
on
whom
they
had
been
inflicted
before
.
We
think
it
dos
too
much
countenance
the
judicial
power
of
Absolution
claim'd
by
the
Romish
Priests
,
for
the
Minister
to
absolve
the
uncensur'd
in
so
peremptory
terms
;
I
absolve
thee
from
all
thy
sins
,
in
the
name
of
the
Father
,
&c.
For
they
seem
to
make
the
Minister
pass
a
more
positive
judgment
of
the
sick
man's
Repentance
,
than
he
is
capable
to
do
.
6.
In
order
to
the
more
effectual
exercise
of
that
godly
discipline
foremention'd
,
We
wou'd
earnestly
request
that
the
Parish-Ministers
may
be
restor'd
to
that
Pastoral
power
which
Archbishop
Usher
in
his
model
of
Episcopacy
shews
that
they
were
invested
in
according
to
the
former
Book
of
Ordination
;
but
of
which
they
seem
now
depriv'd
,
by
the
many
changes
made
in
the
new
.
57
,
58
,
59
,
&c.
'T
is
certain
they
are
most
capable
of
a
personal
inspection
of
the
lives
of
their
Flock
,
and
consequently
of
enquiring
into
any
scandalous
miscarriages
among
'em
,
and
suiting
their
admonitions
to
the
case
of
such
Offenders
,
and
judging
whether
there
be
,
or
be
not
,
a
credible
profession
of
Repentance
made
by
'em
.
Nor
can
there
be
any
danger
of
their
abusing
that
sacred
censure
of
Excommunication
,
by
being
too
rash
in
it
;
for
that
danger
is
fully
obviated
by
the
method
propos'd
in
the
foremention'd
model
of
AB
Usher
,
which
refers
the
decreeing
that
sentence
to
the
monthly
Synod
of
the
Ministers
in
that
Precinct
,
or
part
of
the
Diocess
,
of
which
the
Suffragan
or
Chorepiscopus
is
the
Moderator
.
In
the
mean
time
,
we
cou'd
wish
that
Parish-Ministers
were
more
effectually
urg'd
to
observe
the
20th
Canon
,
which
charges
'em
not
to
admit
to
the
holy
Cammunion
any
of
their
Cure
or
Flock
,
which
●e
openly
known
to
live
in
notorious
sin
without
Repentance
,
tho
we
can
expect
no
very
considerable
effects
of
such
a
temporary
suspension
,
when
it
obliges
the
Minister
to
turn
Informer
against
such
Offenders
in
the
Spiritual
Court
,
where
they
are
sure
to
be
put
to
great
charges
;
by
which
method
he
is
but
like
to
alienate
their
hearts
from
him
,
and
frustrate
the
success
of
all
those
admonitions
,
by
which
he
shou'd
endeavour
to
recover
'em
to
Repentance
.
7.
They
wou'd
farther
humbly
desire
,
that
some
more
effectual
care
may
be
taken
for
the
tryal
of
those
that
are
to
be
admitted
into
Holy
Orders
.
For
the
32d
Canon
enjoyns
the
Bishop
to
examin
'em
in
the
presence
of
those
Ministers
that
shall
assist
at
the
Imposition
of
hands
,
or
at
least
take
care
that
those
Ministers
shall
examin
them
;
yet
we
understand
this
is
too
often
put
off
to
an
Archdeacon
,
or
one
of
his
Chaplains
,
and
at
best
but
too
superficially
perform'd
.
And
we
humbly
conceive
the
Canon
it self
is
very
defective
,
in
not
recommending
such
particular
Tryals
as
are
fit
for
such
Candidates
of
the
Ministerial
Function
to
undergo
in
order
to
their
giving
a
sufficient
specimen
of
their
proficiency
in
the
study
of
Divinity
,
and
in
the
knowledge
of
the
holy
Scriptures
.
And
herein
we
wou'd
humbly
recommend
to
'em
the
excellent
method
propos'd
by
the
Westminster-Assembly
in
their
Propositions
relating
to
Church-Government
and
Ordination
,
viz.
That
such
Candidates
be
examin'd
touching
their
skill
in
The
Original
Languages
,
by
Reading
the
Hebrew
and
Greek
Testaments
,
and
rendring
some
portion
of
'em
into
Latin
.
They
are
to
be
examin'd
also
,
what
Authors
in
Divinity
they
have
read
,
and
trial
shall
be
made
of
their
knowledge
of
the
grounds
of
Religion
,
and
ability
to
defend
the
Orthodox
Doctrine
in
'em
against
all
unsound
and
erroneous
Opinions
,
especially
those
of
the
present
Age
;
of
their
skill
and
sense
in
the
meaning
of
such
places
of
Scripture
as
shall
be
propos'd
to
'em
,
in
cases
of
Conscience
,
and
in
the
chronology
of
the
Scripture
,
and
in
the
Ecclesiastical
History
.
They
are
to
expound
some
difficult
place
of
Scripture
;
they
are
to
frame
a
discourse
in
Latin
upon
some
common-place
or
controversy
in
Divinity
,
and
maintain
a
Dispute
upon
it
;
and
they
are
to
Preach
a
practical
Sermon
before
the
people
,
those
concern'd
in
their
Ordination
being
present
.
This
method
is
so
exactly
follow'd
among
the
Dissenters
,
that
those
they
ordain
commonly
pass
twice
thro
these
Tryals
,
both
when
they
are
first
allow'd
to
Preach
as
Candidates
,
and
at
their
Ordination
.
And
as
't
is
the
most
effectual
that
can
be
propos'd
for
preventing
an
ignorant
and
insufficient
Ministry
,
so
't
is
the
more
requisite
that
the
like
care
shou'd
be
taken
in
the
Establisht
Church
,
where
so
many
are
tempted
to
croud
into
the
Sacred
Office
by
the
lure
of
secular
interest
;
and
so
many
Parents
,
from
the
prospect
of
preferment
thrust
those
of
their
Children
upon
the
service
of
the
Church
,
whom
they
are
at
a
loss
how
to
dispose
otherwise
of
.
8.
We
cou'd
heartily
desire
some
more
effectual
course
were
taken
for
the
Reformation
of
such
of
the
Clergy
,
whose
scandalous
lives
stain
the
honour
of
their
profession
.
For
the
infectious
examples
of
such
Clergymen
are
far
more
powerful
to
spread
the
contagion
of
wickedness
and
vice
among
their
Flock
,
than
their
doctrine
to
propagate
piety
and
holiness
.
And
't
is
no
wonder
,
that
either
the
offerings
of
the
Lord
are
abhorr'd
by
the
people
,
when
they
see
'em
presented
by
so
unhallow'd
hands
,
or
that
they
run
without
restraint
into
all
excess
of
Riot
,
when
they
do
but
herein
follow
their
spiritual
Guides
.
'T
is
great
pitty
therefore
that
the
42d
Canon
which
threatens
such
scandalous
Clergymen
with
Ecclesiastical
censures
,
is
not
more
faithfully
executed
.
And
it
seems
unaccountable
,
why
it
shou'd
not
as
expresly
order
the
suspension
and
deposition
of
such
as
are
found
incorrigible
,
as
other
Canons
of
the
Church
of
England
,
order
their
suspension
and
deposition
for
no
greater
faults
,
than
Omitting
the
use
of
any
form
of
Prayer
,
or
any
other
Rite
or
Ceremony
prescrib'd
by
the
Service-Book
,
or
appointing
or
keeping
Fasts
either
in
publick
or
in
private
houses
without
the
Bp's
leave
.
For
this
is
to
lay
greater
stress
on
the
Churches
Injunctions
,
than
on
God's
commands
;
and
to
punish
non-conformity
to
the
former
,
more
strictly
than
disobedience
to
the
latter
.
We
shall
only
add
,
that
if
the
Law
of
Moses
so
carefully
provided
that
its
Preists
shou'd
have
no
blemish
or
deformity
on
their
bodys
,
sure
much
greater
care
shou'd
be
taken
,
that
those
who
serve
at
the
Christian
Altar
,
shou'd
not
be
persons
of
deformed
souls
,
and
of
a
tainted
conversation
.
And
we
are
heartily
glad
,
that
their
Majesties
,
by
their
Royal
Commission
,
have
begun
so
necessary
a
work
in
this
Kingdom
,
as
the
purging
the
Church
from
such
scandalous
Clergymen
,
as
have
too
long
been
the
blemishes
of
their
holy
profession
,
and
hope
it
may
extend
to
all
other
parts
where
there
is
the
like
necessity
for
it
,
as
there
appears
to
have
been
in
the
Diocess
of
Down
and
Connor
.
9.
They
wou'd
also
earnestly
desire
that
so
gross
a
corruption
as
that
of
Pluralitys
and
Non-Residence
so
universally
complain'd
of
,
may
be
at
last
effectually
reform'd
.
In
order
whereto
,
they
desire
it
may
be
seriously
consider'd
,
whether
our
Canons
themselves
do
not
rather
confirm
than
reform
these
Abuses
.
For
by
the
36th
Canon
every
Master
of
Arts
,
that
is
a
publick
and
sufficient
Preacher
,
is
capable
of
Pluralitys
.
The
Time
which
he
that
enjoys
'em
is
to
reside
in
each
of
his
Benefices
,
is
not
determin'd
.
And
by
the
41
Canon
of
the
Church
of
England
,
I
find
no
other
bounds
set
to
the
number
of
Benefices
,
than
that
they
must
not
be
more
than
thirty
miles
asunder
.
And
tho
every
such
Bluralist
be
requir'd
to
have
under
him
in
the
Benefices
where
he
dos
not
reside
,
a
lawful
and
sufficient
Preacher
;
yet
it
is
both
unreasonable
in
it self
,
that
such
a
sufficient
Preacher
shou'd
sacrifice
his
painful
labours
to
pamper
the
avarice
and
ease
of
another
;
And
't
is
too
notorious
,
that
such
Pluralists
,
for
the
most
part
,
give
so
despicable
and
stingy
allowance
to
their
poor
Curates
,
that
it
cannot
reasonably
be
expected
,
any
man
of
tolerable
abilitys
shou'd
be
contented
with
it
;
and
so
to
feed
the
covetous
humour
of
such
mercenary
Pastors
(
as
the
Council
of
Trent
it self
calls
Pluralists
)
their
Flocks
must
be
betrayd
,
by
being
committed
to
the
care
of
such
,
whom
their
ignorance
renders
the
Reproach
of
their
profession
,
and
who
indeed
are
fit
for
no
other
sort
of
Preaching
,
than
this
new
one
the
Bp.
of
Derry
has
found
out
,
viz.
The
Reading
a
Chapter
out
of
the
Bible
.
Nor
do
we
think
the
Canons
about
the
Clergy's
Residence
less
exceptionable
.
For
the
37th
Canon
supposes
some
persons
to
be
Benefic't
that
are
not
allow'd
to
be
Preachers
(
tho
,
contrary
to
the
soresaid
Bp's
notion
,
they
are
allow'd
by
the
English
Canons
,
to
read
plainly
and
aptly
,
without
glozing
,
or
adding
,
both
the
Scripture
and
Homilys
)
.
And
of
these
Incumbents
that
are
unlicenst
to
Preach
,
no
more
is
requir'd
,
than
that
they
procure
Sermons
to
be
Preach't
once
a
month
in
their
Cures
,
and
that
too
,
if
the
Living
will
bear
it
.
And
the
same
Canon
only
requires
every
Benefic't
man
that
is
licenst
,
to
provide
for
the
Benefice
he
resides
not
on
,
a
Preaching
Curat
,
on
the
same
condition
that
the
worth
of
the
Benefice
will
bear
it
.
As
if
the
souls
of
the
people
were
of
so
little
value
,
that
they
must
rather
perish
for
lack
of
knowledg
and
instruction
,
than
such
a
Pluralist's
avarice
be
crost
by
resigning
the
Benefice
to
one
that
will
take
care
of
the
people's
souls
,
provided
he
may
enjoy
the
Stipend
the
Law
has
assign'd
for
the
encouragement
and
subsistence
of
such
a
one
.
10.
They
wou'd
humbly
desire
that
the
Bp's
wou'd
use
their
interest
and
endeavours
,
that
the
rigor
of
the
Act
of
Uniformity
may
be
abated
,
in
its
requiring
so
express
a
Declaration
from
every
Minister
of
his
Assent
and
Consent
to
all
things
c●ntain'd
in
,
and
prescrib'd
by
the
Book
of
common-Prayer
,
and
the
form
and
manner
of
making
and
ordaining
Bishops
,
Priests
and
Deacons
.
For
as
far
we
can
judge
,
there
are
many
things
in
those
Books
,
which
the
more
judicious
and
charitable
of
our
Conforming
Brethren
do
not
heartily
assent
and
consent
to
,
but
wish
the
alteration
of
;
And
therefore
such
cannot
make
the
said
Declaration
without
doing
it
in
in
fo
lax
a
sense
as
too
much
countenances
Equivocation
in
such
important
matters
as
these
are
.
11.
They
wou'd
also
earnestly
entreat
their
Conforming
Brethren
to
use
their
endeavors
to
restore
to
their
people
that
right
of
choosing
their
own
Ministers
,
which
the
Canons
of
so
many
Councils
celebrated
in
the
purest
ages
of
Christianity
have
so
fully
and
frequently
confirm'd
to
'em
;
At
least
,
we
wou'd
desire
that
some
effectual
provision
may
be
made
against
Pastors
being
impos'd
on
'em
without
their
own
consent
.
For
we
wou'd
not
in
this
request
entrench
on
the
power
of
Patrons
any
farther
,
than
to
desire
it
may
be
rendred
consistent
with
this
undoubted
priviledg
and
right
of
the
people
,
which
no
human
Laws
can
justly
deprive
'em
of
.
For
since
the
people
have
souls
,
whose
welfare
so
greatly
depends
on
the
helps
and
advantages
that
a
judicious
and
serious
Ministry
dos
furnish
'em
with
to
promote
it
,
't
is
most
reasonable
that
their
Votes
and
Suffrage
shou'd
be
allow'd
in
the
choice
of
the
person
,
to
whose
Pastoral
care
they
entrust
the
conduct
of
'em
.
If
it
wou'd
be
a
very
unjust
thing
to
impose
Physitians
,
Lawyers
or
Tutors
on
others
,
where
far
lesser
interests
are
concern'd
,
how
much
more
unjust
were
it
for
the
people
to
have
their
Salvation
so
far
put
into
the
Patrons
hands
,
as
to
be
oblig'd
to
acquiesce
in
whomsoever
they
present
,
tho
the
choice
be
never
so
apparently
prejudicial
to
their
eternal
interest
.
A
negative
voice
is
the
least
that
can
in
this
case
be
allow'd
to
the
people
,
unless
the
Patron
that
presents
were
to
be
responsible
for
their
souls
at
the
day
of
Judgment
,
or
cou'd
secure
'em
from
all
the
pernicious
effects
that
an
ill
choice
is
attended
with
to
their
irreparable
loss
and
detriment
.
12.
We
wou'd
also
humbly
request
,
that
that
incapacity
for
Communion
with
the
Establisht
Church
may
be
taken
off
,
which
their
own
Canons
lay
the
Dissenters
under
.
There
has
been
occasion
given
already
in
this
Discourse
,
to
take
notice
of
one
of
'em
,
viz.
the
5th
.
which
excommunicates
ipso
facto
all
that
shall
affirm
,
or
maintain
,
that
there
are
within
this
Realm
,
other
Meetings
,
Assemblys
,
or
Congregations
,
than
such
as
by
the
Laws
of
this
Land
are
held
and
allow'd
,
which
may
rightly
challenge
to
themselves
the
name
of
true
and
lawful
Churches
.
And
sure
they
cannot
expect
we
shou'd
forbear
to
vindicate
our
own
Innocence
,
to
escape
this
unjust
censure
;
or
that
we
shou'd
voluntarily
condemn
so
many
Excellent
Churches
to
avoid
the
Condemnation
of
this
uncharitable
Canon
.
But
our
Incapacity
for
communion
with
'em
is
encreast
by
the
3d
Canon
,
which
also
Excommunicates
ipso
facto
not
only
all
that
shall
preach
,
but
all
that
shall
by
other
open
words
declare
or
speak
any
thing
in
derogation
,
or
despising
of
the
Service
Book
,
or
any
thing
contained
therein
.
For
we
cannot
possibly
give
to
our
Brethren
any
account
of
our
dissent
from
'em
either
in
writing
or
private
conversation
,
without
speaking
open
words
in
derogation
from
some
thing
contain'd
in
the
Service-book
.
We
cannot
complain
of
the
use
of
the
Cross
,
or
of
that
sort
of
Sponsors
in
Baptism
which
the
Service
book
requires
;
nor
blame
those
uncharitable
Rubrics
that
debar
the
most
serious
Christians
from
those
Sacraments
that
do
but
scruple
crossing
,
sponsors
,
and
kneeling
;
we
cannot
mention
any
of
those
numerous
defects
in
the
Liturgy
contain'd
in
the
Exceptions
given
in
at
the
Savoy-conference
,
without
coming
under
the
terrible
sentence
of
this
Canon
.
In
a
word
,
we
must
either
never
speak
our
judgment
concerning
that
Book
,
tho
our
own
necessary
Vindication
never
so
apparently
require
it
;
Or
if
we
do
,
we
are
as
far
as
the
power
of
that
unmerciful
Canon
can
reach
,
Excomunicated
,
i.
e.
in
the
language
of
the
Establisht
Church
,
in
her
form
of
Excommunication
,
cut
off
,
as
dead
members
,
from
the
body
of
Christ
.
Again
,
we
are
Excommunicated
,
if
we
affirm
any
of
the
39
Articles
to
be
in
any
part
such
as
we
cannot
with
a
good
Conscience
subscribe
to
,
tho
't
is
known
we
cannot
subscribe
to
the
Disciplinary
ones
,
tho
in
England
they
have
already
done
it
to
the
Doctrinal
ones
.
And
that
our
business
may
be
yet
more
effectually
done
,
We
are
again
excommunicated
by
the
4th
Canon
,
if
we
affirm
,
that
those
who
are
consecrated
according
to
the
Rites
of
the
Ordination-Book
,
are
not
lawfully
made
,
nor
ought
to
be
accounted
either
,
Bishops
,
or
Deacons
;
(
i.
e.
If
this
Canon
speak
of
Scriptural
Bishops
or
Deacons
)
For
't
is
sufficiently
known
,
we
neither
account
the
Office
of
a
modern
Diocesan
Bishop
,
nor
that
of
a
Deacon
in
the
sense
of
the
Establisht
Church
,
to
be
either
of
'em
of
Divine
Institution
.
Now
we
think
it
most
reasonable
,
that
those
who
so
often
urge
us
to
their
Communion
,
shou'd
remove
such
insuperable
Obstacles
out
of
our
way
.
And
we
humbly
conceive
there
is
that
apparent
absurdity
and
uncharitableness
in
these
Canons
,
that
will
justify
our
desire
of
their
being
discarded
.
1.
They
are
in
our
judgment
guilty
of
an
apparent
Absurdity
;
For
we
are
Excommunicated
by
'em
without
any
other
Admonition
of
our
fault
,
than
what
the
Canons
themselves
give
us
.
Whereas
't
is
not
meerly
the
committing
an
Offence
,
that
justly
subjects
men
to
that
terrible
censure
,
but
persisting
impenitently
in
it
,
according
to
our
Blessed
Saviour's
known
Rule
,
18
Matth.
15
,
16
,
&c.
So
that
the
Church
in
these
Canons
uses
greater
severity
than
our
Lord
himself
,
who
in
his
judgment
will
not
condemn
men
meerly
for
their
sins
,
but
for
final
obstinacy
in
'em
.
And
indeed
,
if
these
Canons
be
just
,
we
are
bound
in
conscience
,
as
knowing
our selves
Excommunicate
,
to
abstain
from
the
Communion
of
the
Establisht
Church
,
till
we
have
revok't
these
Errors
,
as
the
Canon
calls
our
Opinion
and
Judgment
in
these
matters
.
Now
we
think
it
very
hard
for
men
to
be
thus
peremptorily
cut
off
from
Christ
without
any
personal
warning
,
that
might
give
'em
opportunity
to
prevent
so
terrible
a
doom
;
For
this
makes
these
spiritual
Canons
more
formidable
things
than
those
warlike
Engines
,
that
at
least
give
some
notice
by
their
flash
before
they
do
execution
.
2.
They
are
in
our
judgment
as
apparently
guilty
of
gross
uncharitableness
.
For
the
Assertions
for
which
we
are
Excommunicated
by
these
Canons
,
relate
to
matters
that
are
disputable
among
such
as
are
truly
Orthodox
and
Pious
,
nay
among
Divines
of
eminent
Learning
and
Judgment
.
And
consequently
to
excommunicate
men
for
declaring
their
Opinion
one
way
or
other
in
these
matters
,
is
so
far
from
being
consistent
with
Christian
Charity
,
that
't
is
the
worst
sort
of
Schism
,
and
plainly
tends
to
confine
that
Reformed
Christianity
among
us
to
a
narrow
Sect
and
Party
,
to
which
all
sober
Protestants
may
justly
lay
their
claim
,
as
their
common
Interest
.
Nay
,
we
think
this
sort
of
rigor
,
in
enforcing
all
contain'd
in
these
three
Books
of
human
composure
,
(
viz.
The
Book
of
Articles
(
inclusive
of
that
of
Homilys
,
Art
.
35.
)
that
of
Ordination
,
and
that
of
Common-Prayer
)
with
so
peremptory
Excommunication
of
all
that
declare
their
dissent
from
any
thing
in
'em
,
more
inexcusable
in
one
respect
,
than
the
rigor
of
the
Councel
of
Trent
in
their
Anathema's
,
viz.
that
our
convocations
pretend
to
no
such
Infallibility
in
their
decisions
,
as
the
Romish
Councils
;
And
therefore
more
of
Christian
forbearance
and
charity
might
reasonably
have
been
expected
from
men
conscious
of
the
common
infirmity
of
human
nature
,
which
cou'd
no
more
secure
themselves
then
us
,
fron
mistakes
in
so
dubious
matters
as
these
are
.
As
to
all
these
Requests
to
our
Reverend
Brethren
,
we
shall
only
add
,
that
we
hope
they
will
either
shew
us
our
Error
in
judging
these
things
to
be
coruptions
,
which
we
here
beg
the
Reformation
of
,
or
else
,
that
they
will
not
account
it
criminal
in
us
to
reform
'em
amongst
our selves
,
nor
urge
us
to
receive
'em
again
after
we
have
cast
'em
out
.
For
we
may
well
be
forgiven
,
that
we
are
as
unwilling
to
go
backwards
,
as
some
seem
to
be
to
go
forwards
in
the
desirable
work
of
just
and
necessary
Reformation
.
Lastly
,
There
is
only
one
Request
more
we
wou'd
offer
to
our
Reverend
Brethren
,
wherein
we
hope
we
may
more
confidently
assure
our selves
of
their
complyance
with
us
,
viz.
That
we
may
all
of
us
unite
our
endeavours
with
greater
zeal
and
earnestness
for
reviving
that
power
of
practical
Christianity
and
Holiness
that
is
so
visibly
declining
among
us
;
particularly
,
by
labouring
to
promote
more
of
Closet
and
Family-Religion
in
those
under
our
care
,
and
to
preserve
or
reclaim
'em
from
those
heinous
sins
,
(
such
as
swearing
,
profanation
of
the
Lord's-day
,
Intemperance
,
uncleanness
,
Pride
,
Luxury
,
&c.
)
that
have
again
overspread
this
Land
,
and
the
Protestant
Inhabitants
of
it
,
notwithstanding
all
the
calamitys
they
have
so
lately
brought
upon
us
.
And
we
wou'd
farther
desire
,
That
as
they
have
greater
advantages
of
access
to
our
Magistrates
than
we
have
,
they
wou'd
use
all
their
interest
and
influence
to
engage
'em
to
a
more
vigorous
prosecution
of
that
necessary
work
,
the
reformation
of
manners
,
by
a
more
strict
Execution
of
the
Laws
against
open
irreligion
and
wickedness
.
And
we
only
crave
leave
to
add
these
two
reasons
that
urge
us
to
this
request
;
The
one
is
,
that
our
hearty
concurrence
in
advancing
these
undoubted
and
important
interests
of
our
common
Lord
,
wherein
we
profess
to
be
agreed
,
will
be
the
most
succesful
means
to
cement
our
affections
;
And
when
our
Zeal
is
warmly
laid
out
this
way
,
we
shall
find
less
of
Inclination
,
as
well
as
leisure
,
to
prosecute
our
lesser
differences
:
The
other
is
,
that
there
seems
to
be
an
extraordinary
necessity
of
our
utmost
efforts
to
save
a
perishing
People
from
that
ruine
that
hangs
over
our
heads
.
For
as
the
heinous
sins
that
yet
appear
so
barefac't
and
uncontroll'd
among
us
,
are
greatly
aggravated
,
both
by
the
former
terrible
judgments
under
which
we
have
so
deeply
smarted
,
and
by
the
surprizing
Deliverance
that
shou'd
have
oblig'd
us
to
other
returns
to
its
blessed
Author
;
so
the
many
late
indications
of
divine
anger
in
our
publick
losses
,
and
in
the
ill
aspect
of
our
affairs
,
plainly
tell
us
,
that
the
Great
God
is
yet
pursuing
a
Controversie
against
us
,
because
we
have
not
answer'd
his
just
expectations
by
returning
to
him
.
And
as
these
renewed
monitary
Judgments
,
if
they
still
prove
ineffectual
,
presage
a
stroke
of
destructive
vengeance
,
so
we
see
nothing
short
of
a
National
Repentance
and
Reformation
likely
to
prevent
it
,
and
there
appears
no
probability
of
that
,
till
both
Magistrats
and
Ministers
in
their
several
stations
do
resolutely
engage
in
the
design
of
promoting
it
,
from
a
deep
conviction
of
its
absolute
necessity
to
prevent
our
Ruine
.
POSTSCRIPT
UPon
the
Review
of
these
Remarks
,
I
thought
it
necessary
here
to
deliver
my
thoughts
more
distinctly
and
fully
in
reference
to
the
following
Passage
then
was
proper
for
me
to
do
,
in
the
body
of
a
Plain
Discourse
.
P.
15
,
16.
I
have
asserted
,
That
't
is
probable
that
the
Psalms
of
David
were
compos'd
in
Metre
,
and
produc'd
to
that
purpose
the
Testimony
of
Josephus
,
to
which
I
might
that
of
Philo
,
Origen
,
Eusebius
,
St.
Hierom
&
Isidore
Hispalensis
,
†
But
I
wou'd
here
add
in
explication
of
that
passage
,
that
I
do
not
take
metre
or
verse
in
the
strict
sense
of
the
words
,
as
if
there
were
the
same
kind
of
measures
and
verse
in
the
Psalms
of
David
,
that
were
afterwards
in
use
among
the
Polite
Greeks
and
Latins
;
For
tho
I
know
Gomarus
in
his
Lyra
Davidica
has
attempted
to
prove
that
the
Psalms
were
compos'd
in
metre
even
in
this
strict
sense
,
and
his
performance
was
at
first
greatly
applauded
by
the
Elder
Buxtorf
,
Heinsius
L.
de
Dieu
,
L'Empereur
,
Hottinger
,
and
others
,
yet
Lud.
Capellus
has
so
far
blasted
the
Credit
of
it
in
his
Animadversions
on
it
,
that
the
Attempt
seems
given
up
as
by
other
Learned
Men
,
so
by
Buxtorf
(
the
Son
)
himself
.
But
for
such
metre
or
measures
in
the
Hebrew
Psalms
as
did
accommodate
'em
to
Vocal
and
Instrumental
Musick
,
and
thereby
gave
'em
the
denomination
of
verse
as
distinguish'd
from
meer
prose
,
I
see
no
reason
to
doubt
of
it
;
And
this
sort
of
metre
the
Bp.
has
groundlesly
confounded
with
meer
prose
,
in
the
passage
the
Remarks
refer
to
(
Disc.
p.
8
,
)
from
which
I
shall
now
shew
it
ought
to
be
carefully
distinguish'd
.
And
to
clear
this
I
shall
lay
down
the
following
Particulars
.
1.
Poetry
in
general
was
in
its
first
rise
vastly
different
from
what
it
was
afterwards
.
[
‡
](A77206-e66240-b)
‡
Praef
,
ad
chron
.
Euseb.
St.
Hierom
praefat.
in
Job
Threnos
Isaiam
&
libror.
Regum
Euseb.
prop.
Evang.
l.
1.
c.
11.
Orig.
l.
c.
18.
'T
is
so
in
all
other
Arts
and
Inventions
,
and
no
doubt
was
so
in
this
.
See
what
Vossius
observes
to
this
purpose
,
de
Art.
Poet.
naturâ
p.
76.
when
speaking
of
the
Versus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mention'd
by
Aristotle
,
he
adds
,
Interim
erant
hi
versus
rudes
&
impoliti
Mox
aliqua
cura
accessit
,
&
tamen
tum
quoque
solo
constabant
Rythmo
—
hinc
&
aliqua
metri
ratio
coepit
haberi
sed
rudior
plane
&
imperfecta
,
Tandem
&
metrica
Iex
certa
fuit
&
perpetua
.
See
also
ib.
p.
81
,
82.
To
the
same
purpose
,
Quintilian
Instit
.
l.
9.
c.
4.
Poema
nemo
dubitaverit
imperito
quodam
initio
fusum
,
&
aurium
mensurâ
,
&
similiter
de
:
currentium
spatiorum
observatione
esse
generatum
,
mox
in
eo
repertos
pedes
.
2.
The
Bible
Poetry
differs
vastly
from
that
of
the
more
polite
Greeks
and
Latins
(
such
as
Homer's
Virgi'ls
&c.
)
and
of
the
modern
Europeans
and
Asians
,
nay
from
the
modern
Jewishones
,
And
the
difference
lies
chiefly
,
1.
As
to
feet
of
a
long
or
short
quantity
artificially
dispos'd
.
2.
As
to
a
Stated
and
constantly
equal
number
of
Syllables
.
As
to
both
these
Ingredients
of
strict
metre
and
verse
,
the
most
learned
Rabbies
do
indeed
tell
us
they
are
not
to
be
generally
found
in
the
Bible
Poetry
.
See
to
this
purpose
Cosri
,
part
2
p.
133.
136
,
137.
Dissert.
Rabbinicae
,
at
the
end
of
Cozri
p.
408.
p.
424.
See
also
Pfeiffer's
Dub.
vex
.
p.
545
,
546
,
and
536.
And
indeed
tho
many
learned
Authors
greatly
applaud
the
observation
of
Feet
and
of
(
Rythmus
or
)
a
stated
number
of
Syllables
.
Artificially
dispos'd
,
as
a
thing
of
admirable
use
to
excite
or
allay
the
Passions
,
and
herein
think
the
later
Poetry
has
the
advantage
of
the
Ancient
,
(
See
Is
.
Voss
.
de
Poem
.
Cantu
&
Viribus
Rythmi
,
p.
11
,
12
,
13.
)
yet
on
the
other
hand
,
the
observation
of
'em
dos
often
hamper
and
cramp
the
Poet
,
that
he
cannot
so
freely
vent
himself
.
And
tho
this
inconvenience
may
be
tolerably
avoided
in
more
Copious
Languages
,
It
must
have
been
great
in
so
narrow
a
one
as
the
Hebrew
Tongue
undoubtedly
is
.
3.
As
to
Rhimes
(
I
speake
not
here
of
what
the
Latins
call
Rythmus
,
but
take
the
word
in
the
modern
sense
for
the
ending
of
the
Verse
in
syllables
of
the
like
found
)
Of
these
there
are
but
few
in
the
Bible
Poetry
,
and
't
is
doubtfull
whether
designed
or
by
chance
.
And
the
general
use
of
these
is
certainly
of
a
much
later
date
then
of
the
two
former
.
3.
Yet
there
are
in
the
Bible
Poetry
,
besides
the
different
Stile
and
Manner
of
expression
,
some
measures
observ'd
in
order
to
the
accommodating
the
words
to
Vocal
and
Instrumental
Musick
,
on
the
account
of
which
composure
they
were
Verse
,
as
distinguish'd
from
Prose
.
The
most
learned
Writers
on
this
Subject
of
Poetry
give
us
the
same
Account
of
the
Aneient
Poetry
of
other
Nations
.
See
Ger.
Voss
.
de
Art.
Poet.
nat
&
constit
.
p.
11.
81
,
82.
So
Is
.
Voss
.
de
Poem
.
Cantu
&c.
p.
1
,
2.
Illud
quidem
certum
omnem
Poesin
olim
Cantatam
fuisse
—
si
itaque
primitivam
vocabuli
acceptionem
spectemus
,
Poesis
vel
Poema
nil
aliud
fuerit
,
quam
qualiscunquae
compsitio
cantui
apta
,
&c.
And
the
most
learnen
Rabbi's
give
us
the
same
Account
of
the
Bible
Poetry
.
Thus
Abarbinel
,
Dissert.
Rabbin
.
at
the
end
of
Cozri
,
p.
409
Authores
carminum
priscorum
necesse
habuerunt
accommodare
numerum
literarum
ad
rationem
melodiae
quam
composuerunt
ad
canendum
,
&
ordinem
collocationis
earum
ad
formam
sonorum
,
&
hoc
ordine
unicè
respexerunt
ad
proprietates
&
requisita
melodiae
.
Again
ib.
p.
410.
speaking
of
the
Song
of
Deborah
,
David's
Psalms
,
&c.
he
saith
Omnes
hi
carminum
Authores
proposuerunt
sibi
tale
aliqod
genus
,
numerando
literas
ut
aequaliter
respondeant
proportioni
melodiae
ipsorum
,
&
pro
variatione
melodiae
variant
quoque
numeri
literarum
.
Non
est
autem
dubium
quin
habuerint
melodias
certas
quoe
longitudine
temporis
&
captivitatum
in
oblivionem
venerunt
.
Again
,
ib.
p.
411.
Enquiring
what
sort
of
Verse
the
Song
in
Exod.
15.
was
he
saith
,
Certum
est
non
fúisse
ex
primo
genere
(
i.
e.
those
verses
which
had
modern
feet
and
rhime
)
sed
ex
secundo
(
i e.
those
that
had
only
such
measures
as
were
requisite
to
accommodate
'em
to
singing
as
he
had
explain'd
the
distinction
p.
408
)
Constat
enim
ex
octonis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quorum
duo
sunt
valde
brevia
,
&
duo
alia
valde
longa
,
quatuor
mediocria
.
And
again
,
ib.
p.
412.
Vides
in
isto
Cantica
quandoque
contrahi
literas
quandoque
extendi
&
protrahi
,
per
additionem
quarundam
literarum
ad
justam
faciendam
mensuram
&
modulationem
,
prout
aliquando
etiam
una
&
altera
hujus
rei
causâ
deficit
,
of
which
he
gives
several
Instances
and
then
adds
,
Non
enim
existimandum
principem
prophetarum
errâsse
circa
accuratam
literarum
rationem
,
&
ordinem
scriptionis
illarum
,
verùm
carminis
ratio
&
melodioe
necessitas
sic
postularunt
.
See
also
the
judgment
of
R.
Azarias
and
R.
Sam.
Arcuvolt
;
ib.
p.
428
,
429.
And
therefore
tho
Pfeiffer
in
his
accurate
Enquiry
into
this
matter
denies
the
Psalms
to
be
compos'd
in
Metre
,
taking
Metre
in
the
strict
sense
,
yet
he
owns
such
measures
or
Metre
as
I
here
assert
,
and
therefore
tells
us
,
Dub.
vex
.
p.
537.
Poesis
veterum
Hebroeorum
in
selectâ
Vocum
,
&
quodammodo
proportionatâ
ad
Musicam
accommodatione
constitisse
videtur
.
And
accordingly
he
compares
Davids
Psalms
to
the
Magnificat
in
Latin
,
quod
metrice
conceptum
non
facile
dixeris
,
At
ob
talem
styli
conformationem
non
minus
apte
cantillari
potest
quam
Psalmi
Davidici
:
(
Of
the
same
sort
is
the
Te
Deum
ascribed
to
St.
Ambrose
,
and
yet
Dr.
Comber
,
Orig.
of
Lit.
p.
179
,
tells
us
that
St.
Ambrose
speakes
of
that
Hymn
,
when
he
owns
that
he
made
Hymns
in
verse
and
taught
'em
to
the
People
,
Comment.
in
Luc.
c.
15.
Tom.
3.
p.
169.
)
And
again
,
Concedimus
Cantica
&
Carmina
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
accepta
,
cantui
ve
accommodata
.
In
quibus
itaque
non
est
metrica
,
neque
tamen
mere
soluta
oratio
,
sed
Syllabarum
atque
vocum
certo
numero
,
seu
proportione
quadam
saltem
rhetorica
ad
melodiam
adstricta
.
Where
't
is
evident
he
takes
Metre
in
the
strict
sense
,
but
asserts
such
Measures
as
are
distinct
from
meer
Prose
.
And
indeed
some
such
Measures
they
must
have
had
to
conform
their
Sentences
to
Musick
.
In
some
of
'em
(
as
particularly
those
Psalms
I
have
quoted
in
the
Remarks
)
those
Measures
are
more
obvious
and
are
like
the
Measures
observ'd
in
many
of
the
Hymns
us'd
in
the
Romish
Church
,
such
as
that
.
-
Aeterna
Coeli
Gloria
,
-
Beata
spes
Mortalium
-
Summi
Tonantis
unice
-
Castae
que
proles
Virginis
&c.
Or
that
-
Ave
maris
Stella
.
-
Dei
mater
Alma
-
Atque
semper
virgo
-
Felix
Coeli
porta
-
Sumens
illud
Ave
-
Gabrielis
Ore
&c.
But
others
of
'em
we
are
more
at
a
loss
to
understand
,
because
we
have
utterly
lost
the
Ancient
Hebrew
Musick
,
even
as
to
Instruments
as
well
as
Tunes
:
yea
the
Ancient
Musick
of
other
Nations
is
lost
.
See
Is
Voss
.
de
Poem
.
Cantu
,
&c.
p.
21.
&
48.
Upon
the
whole
then
,
sinee
the
Psalms
were
wrote
in
such
sort
of
Metre
and
Verse
as
was
then
us'd
;
since
the
knowledge
of
their
particular
Musical
Tunes
and
Instruments
is
quite
lost
,
we
cannot
be
oblig'd
to
an
exact
imitation
of
'em
;
for
that
were
to
suppose
us
oblig'd
to
Impossibilities
.
The
Commands
therefore
that
enjoyn
Christian
Churches
to
sing
Psalms
,
necessarily
oblige
us
to
turn
'em
into
such
sort
of
Metre
and
Verse
,
as
will
accommodate
e'm
best
to
be
sung
by
the
People
.
Whereas
to
put
'em
into
no
other
Metre
than
the
Pointed
Psalter
in
the
Common-Prayer-Book
,
is
to
exclude
the
generality
of
the
People
from
any
capacity
of
complying
with
God's
own
Command
for
Singing
'em
.
And
as
the
Tunes
of
those
pointed
Psalms
are
quite
different
from
the
Hebrew
ones
,
so
they
are
as
much
a
human
Invention
as
the
Tunes
of
the
common
Metre-Versions
.
And
therefore
to
set
up
that
pointed
Psalter
in
the
Service-Book
,
whose
Tunes
the
body
of
the
People
cannot
follow
,
to
the
Exclusion
of
those
Metre-versions
,
according
to
which
they
can
joyn
in
singing
the
Psalms
(
as
the
Bp.
seems
to
design
)
is
in
his
Language
to
set
up
a
human
Invention
to
the
violation
of
a
Divine
Command
,
by
rendring
the
Peoples
observance
of
it
impracticable
.
And
whereas
the
Bp.
adds
,
p.
8.
That
we
cannot
find
that
our
Saviour
and
his
Apostles
in
their
time
,
or
those
in
the
Age
immediately
following
,
sung
any
thing
in
verse
;
but
we
are
sure
they
sung
Hymns
in
Prose
.
I
shall
only
subjoyn
,
That
I
cannot
imagine
whence
the
Bp.
shou'd
be
sure
,
That
Christ
and
his
Apostles
Sung
Hymns
in
Prose
.
For
by
the
account
already
given
,
'T
is
no
way
probable
since
the
Hebrew-Psalms
(
tho
compos'd
when
Poetry
was
but
in
its
first
rise
and
as
it
were
unfledg'd
and
unform'd
)
were
in
Verse
as
distinguish'd
from
Prose
.
Nay
that
in
the
Apostles
time
,
and
in
the
following
Ages
they
Sung
in
Metre
and
Verse
,
seems
more
probable
,
from
the
Relation
that
Eusebius
gives
us
from
Philo
concerning
the
Therapeutae
or
Worshippers
in
Egypt
.
Philo
flourish'd
in
the
middle
of
the
Apostolical
Age
,
of
whose
Commentary
Eusebius
tells
us
,
Eccles.
Hist.
l.
2.
c.
16
:
That
it
contain'd
manifestly
the
Canons
or
Rules
hitherto
conserved
in
the
Church
;
and
that
insomuch
as
he
(
i.
e.
Philo
)
has
curiously
described
unto
us
the
lives
of
our
Asseticks
or
Religious
Men
,
he
plainly
shews
that
he
not
only
understood
,
but
also
greatly
admir'd
and
approv'd
those
Apostolical
Men
;
who
probably
descending
from
the
Hebrews
,
did
therefore
observe
the
ancient
Rites
and
Ceremonies
of
the
Jews
.
Now
among
other
customs
of
those
Therapeutae
,
Philo
relates
Eccl.
Hist.
l.
2
c.
17.
That
they
made
Songs
and
Hymns
to
God
in
grave
and
sacred
Rhymes
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
of
every
kind
of
Metre
and
Verse
.
'T
is
true
indeed
that
Scaliger
de
Emend
.
Temp.
l.
6.
falls
foul
on
Eusebius
for
making
these
Therapeutoe
or
Worshippers
to
be
Christians
,
and
Valesius
,
Annot.
in
Euseb:
p
:
34.
35.
falls
in
with
him
in
that
,
tho
he
dissent
from
him
that
these
Therapeutoe
were
Essenes
and
pretends
to
prove
the
contrary
.
But
the
Arguments
of
Scaliger
and
Valesius
on
both
these
heads
,
are
well
answer'd
in
Bruno's
Dissertatio
de
Therapeutis
,
Printed
at
the
end
of
Colomes's
Edition
of
the
Epistle
of
Clement
ad
Corinthios
.
But
however
that
bee
,
'T
is
evident
that
Eusebius
not
only
asserts
such
Divine
Hymns
compos'd
in
Metre
and
Verse
to
be
in
use
among
Christians
in
his
Age
,
but
to
have
been
a
custom
deriv'd
to
'em
from
the
Apostolical
Age
,
and
continually
preserved
in
the
Church
,
as
Philo
supposes
such
Hymns
to
have
been
usual
among
the
Jews
.
So
that
we
have
better
ground
to
conclude
that
Christ
and
his
Apostles
and
the
following
Ages
sung
Hymns
in
Metre
and
Verse
,
then
the
Bp.
has
produc'd
for
their
Singing
Hymns
in
Prose
.
And
for
the
Alternate
singing
of
the
Psalms
of
David
,
Dr.
Comber
acknowledges
the
truth
of
what
Theodoret
asserts
,
l.
2.
c.
24.
That
this
custom
was
first
brought
into
the
Church
of
Antioch
by
Flavianus
and
Diodorus
.
and
from
thence
universally
spread
,
of
Lit.
p.
87
,
88.
And
Dr.
Hammond
saith
,
That
St.
Basil
in
the
description
of
a
Clergy
man
officiating
.
Ad
Clerum
Caesar
.
Ep.
63
,
saith
,
they
go
to
the
House
of
Prayer
,
and
after
the
Confession
they
prepare
for
the
singing
of
Psalms
,
speaking
of
the
first
Apostolical
times
,
For
now
,
saith
he
,
we
sing
the
Psalms
in
parts
or
by
turns
,
it
seems
they
had
not
done
so
before
,
but
altogether
,
View
of
the
New
Direct
.
Ed.
fol.
p.
138
In
other
Hymns
,
't
is
true
we
read
of
Alternate
singing
more
early
practis'd
.
And
indeed
since
the
Scripture
only
requires
Singing
Psalms
,
Hymns
,
&c.
in
general
,
without
prescribing
the
particular
mode
of
it
,
Christian
Charity
shou'd
make
us
cautious
of
censuring
such
different
modes
of
others
as
sinful
human
Inventions
,
except
when
such
an
inconvenient
mode
is
chosen
as
excludes
the
main
part
of
the
Congregation
from
joyning
in
this
Religious
Duty
.
FINIS
.