diæ veneris 12 may, 1648. resolved by the lords and commons in parliament assembled, that wednesday next to be appointed a day of publique thanksgiving to almighty god for his great mercy and blessing, ... england and wales. parliament. this text is an enriched version of the tcp digital transcription a83436 of text r210779 in the english short title catalog (thomason 669.f.12[24]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 1 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a83436 wing e2245 thomason 669.f.12[24] estc r210779 99869536 99869536 162817 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a83436) transcribed from: (early english books online ; image set 162817) images scanned from microfilm: (thomason tracts ; 246:669f12[24]) diæ veneris 12 may, 1648. resolved by the lords and commons in parliament assembled, that wednesday next to be appointed a day of publique thanksgiving to almighty god for his great mercy and blessing, ... england and wales. parliament. 1 sheet ([1] p.) printed for john wright at the kings head, in the old-bayley, london : 1648. title from caption and opening lines of text. signed: joh. brown cler. parliamentorum. reproduction of the original in the british library. eng public worship -great britain -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. a83436 r210779 (thomason 669.f.12[24]). civilwar no diæ veneris 12 may, 1648. resolved by the lords and commons in parliament assembled, that wednesday next to be appointed a day of publique t england and wales. parliament. 1648 142 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-12 mona logarbo sampled and proofread 2007-12 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion diae veneris 12 may , 1648. resolved by the lords and commons in parliament assembled , that wednesday next be appointed for a day of publique thanksgiving to almighty god for his great mercy and blessing , in giving so great and seasonable a victory to the parliament forces under the command of colonell horton , over all the forces of the enemy in south-wales , on monday the eight of this instant may , 1648. to be observed within the city of london and liberties thereof , late lines of communication , and weekly bils of mortality . and that the lord mayor be desired to give timely notice hereof to all the ministers within the places aforesaid . joh. brown cler. parliamentorum . london printed for john wright at the kings head , in the old-bayley . 1648. die sabbathi 8 julii 1648. ordered by the lords and commons assembled in parliament, that on the next lords day publique thanks be given to almighty god, in all churches within the city of london, and late lines of communication, for his great mercy in giving the parliaments forces a great victory in the north... england and wales. parliament. this text is an enriched version of the tcp digital transcription a82950 of text r210942 in the english short title catalog (thomason 669.f.12[70]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 1 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a82950 wing e1733f thomason 669.f.12[70] estc r210942 99869690 99869690 162863 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a82950) transcribed from: (early english books online ; image set 162863) images scanned from microfilm: (thomason tracts ; 246:669f12[70]) die sabbathi 8 julii 1648. ordered by the lords and commons assembled in parliament, that on the next lords day publique thanks be given to almighty god, in all churches within the city of london, and late lines of communication, for his great mercy in giving the parliaments forces a great victory in the north... england and wales. parliament. 1 sheet ([1] p.) printed for john wright, at the kings head in the old bayley, london : 1648. title from caption and text. signed: joh brown cler. parliamentorum. reproduction of the original in the british library. eng public worship -england -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. a82950 r210942 (thomason 669.f.12[70]). civilwar no die sabbathi 8 julii 1648. ordered by the lords and commons assembled in parliament, that on the next lords day publique thanks be given to england and wales. parliament. 1648 104 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 emma (leeson) huber sampled and proofread 2007-11 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion die sabbathi 8 julii 1648. ordered by the lords and commons assembled in parliament , that on the next lords day publique thanks be given to almighty god , in all churches within the city of london , and late lines of communication , for his great mercy in giving the parliaments forces a great victory in the north . and the lord maior is desired to give notice hereof , to the ministers in the severall parishes within the city . joh brown cler. parliamentorum . london printed for john wright at the kings head in the old bayley . 1648. die lunæ 10. martii, 1644. it is this day ordered by the commons assembled in parliament; that the day of publique thanks-giving, appointed by both houses to be kept on wednesday next the 12th. of this instant march, ... england and wales. parliament. house of commons. this text is an enriched version of the tcp digital transcription a83729 of text r212218 in the english short title catalog (thomason 669.f.9[25]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 1 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a83729 wing e2603k thomason 669.f.9[25] estc r212218 99870862 99870862 161123 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a83729) transcribed from: (early english books online ; image set 161123) images scanned from microfilm: (thomason tracts ; 245:669f9[25]) die lunæ 10. martii, 1644. it is this day ordered by the commons assembled in parliament; that the day of publique thanks-giving, appointed by both houses to be kept on wednesday next the 12th. of this instant march, ... england and wales. parliament. house of commons. 1 sheet ([1] p.) s.n., [london : 1644] [i.e. 1645] title from heading and first lines of text. imprint from wing. signed: h. elsynge cler. parl. d. com. an order of the house of commons "that the day of publique thanksgiving appointed to bee kept on 12 march bee observed on all churches and chappels within the lines of communication." reproduction of the original in the british library. eng public worship -great britain -early works to 1800. fasts and feasts -great britain -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. a83729 r212218 (thomason 669.f.9[25]). civilwar no die lunæ 10. martii, 1644. it is this day ordered by the commons assembled in parliament; that the day of publique thanks-giving, appointed england and wales. parliament. 1644 111 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 mona logarbo sampled and proofread 2007-10 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion die lunae10 . martii , 1644. it is this day ordered by the commons assembled in parliament ; that the day of publique thanksgiving , appointed by both houses to bee kept on wednesday next the 12th . of this instant march , bee observed on the same day , in all the churches and chappels within the lines of communication . and the assembly of divines are desired to take notice hereof , and to employ their best endeavours and care herein . and my lord major is further desired to give notice hereof to all the severall and respective ministers . h. elsynge cler. parl. d. com. at a common-councel held on tuesday the 20th day of august, 1650. london. city of london (england). court of common council. this text is an enriched version of the tcp digital transcription a88448 of text r211984 in the english short title catalog (thomason 669.f.15[48]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a88448 wing l2852e thomason 669.f.15[48] estc r211984 99870646 99870646 163122 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a88448) transcribed from: (early english books online ; image set 163122) images scanned from microfilm: (thomason tracts ; 246:669f15[48]) at a common-councel held on tuesday the 20th day of august, 1650. london. city of london (england). court of common council. 1 sheet ([1] p.) s.n., [london : 1650] signed at end: sadler. imprint from wing. reproduction of the original in the british library. eng city of london (england). -court of common council -early works to 1800. fasts and feasts -great britain -early works to 1800. public worship -great britain -early works to 1800. great britain -history -commonwealth and protectorate, 1649-1660 -early works to 1800. london (england) -history -17th century -early works to 1800. a88448 r211984 (thomason 669.f.15[48]). civilwar no foot major. at a common-councel held on tuesday the 20th day of august, 1650. london. city of london 1650 243 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-07 tcp assigned for keying and markup 2007-08 aptara keyed and coded from proquest page images 2007-09 mona logarbo sampled and proofread 2007-09 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion at a common-councel held on tuesday , the 20th . day of august , 1650. it is ordered by this court of common-councell , that thurseday next , the 22 of this present august , shall bee set apart for especiall seeking of god , by prayer and fasting , for the army which is gone hence into scotland : and mr. griffith , mr. sterry , mr. brooks , mr. feak , mr. cardwell , mr. greenhill , mr. thomas goodwin , mr. powell , mr. sedgwick , mr. john sympson , and mr. sidrack sympson , or any 4 of them , to be desired to be then here , to pray with this court , which is to meet in the common-councel chamber , at nine of the clock on thurseday morning ; and every member of this court is especially desired to be present here that day ; and in the close thereof , the court will subscribe , as god shall move each man , ( and afterwards the members of this court will move the inhabitants of their severall precincts , and every member of this court that shall be then absent ) for a free contribution to be sent to the poor souldiers ( in that expedition ) who have so freely adventured their lives , for the safety of this city , and the whole common-wealth . sadler . notes, typically marginal, from the original text notes for div a88448e-30 foot major . london . die veneris, 6 julii, 1649. ordered by the commons assembled in parliament, that vvednesday next come three weeks be set apart and appointed for a day of publique fasting ... england and wales. parliament. house of commons. this text is an enriched version of the tcp digital transcription a83789 of text r211234 in the english short title catalog (thomason 669.f.14[54]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a83789 wing e2671c thomason 669.f.14[54] estc r211234 99869964 99869964 163042 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a83789) transcribed from: (early english books online ; image set 163042) images scanned from microfilm: (thomason tracts ; 246:669f14[54]) die veneris, 6 julii, 1649. ordered by the commons assembled in parliament, that vvednesday next come three weeks be set apart and appointed for a day of publique fasting ... england and wales. parliament. house of commons. 1 sheet ([1] p.) printed for edward husband, printer to the parliament of england, london : iuly 7. 1649. title from caption and opening lines of text. signed: hen: scobell, cleric. parliament. reproduction of the original in the british library. eng fasts and feasts -great britain -early works to 1800. public worship -great britain -early works to 1800. great britain -history -commonwealth and protectorate, 1649-1660 -early works to 1800. a83789 r211234 (thomason 669.f.14[54]). civilwar no die veneris, 6 julii, 1649. ordered by the commons assembled in parliament, that vvednesday next come three weeks be set apart and appointed england and wales. parliament. 1649 194 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 mona logarbo sampled and proofread 2007-10 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion die veneris , 6 julii , 1649. ordered by the commons assembled in parliament , that vvednesday next come three weeks be set apart and appointed for a day of publique fasting and humiliation , for seeking unto almighty god in an especial maner , for his blessing upon the forces designed , and now going for the relief of ireland , to be observed in all cities , towns and places in england and wales , besides the cities of london and westminster : and that the sheriffs of the several counties in england and wales , do take care to disperse this order unto the ministers of the several churches aforesaid : and the iustices of peace in the several counties , are required to take care for the due observation thereof ; and that the ministers do publish this order in their several churches , on the lords day next before the day appointed for the due observation of the said fast . hen : scobell , cleric . parliamenti ' . london , printed for edward husband , printer to the parliament of england , iuly 7. 1649. die veneris, 28 august. 1646. ordered by the lords and commons assembled in parliament, that tuesday, being the eight day of september, now next coming, be set a part for a day of publike thanksgiving within the cities of london and westminster, ... england and wales. parliament. this text is an enriched version of the tcp digital transcription a82960 of text r212302 in the english short title catalog (thomason 669.f.9[66]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 1 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a82960 wing e1735 thomason 669.f.9[66] estc r212302 99870940 99870940 161164 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a82960) transcribed from: (early english books online ; image set 161164) images scanned from microfilm: (thomason tracts ; 245:669f9[66]) die veneris, 28 august. 1646. ordered by the lords and commons assembled in parliament, that tuesday, being the eight day of september, now next coming, be set a part for a day of publike thanksgiving within the cities of london and westminster, ... england and wales. parliament. 1 sheet ([1] p.) printed for john wright, at the king head in the old bayley, london : 1646. title from heading and first lines of text. an order of parliament that 8 september be set apart as a day of public thanksgiving for parliamentary successes. signed: jo. brown cler. parliamentorum. reproduction of the original in the british library. eng public worship -great britain -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. london (england) -history -17th century -early works to 1800. westminster (london, england) -history -17th century -early works to 1800. a82960 r212302 (thomason 669.f.9[66]). civilwar no die veneris, 28 august. 1646. ordered by the lords and commons assembled in parliament, that tuesday, being the eight day of september, now england and wales. parliament. 1646 162 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 emma (leeson) huber sampled and proofread 2007-11 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion die veneris , 28 august . 1646. ordered by the lords and commons assembled in parliament , that tuesday , being the eight day of september , now next coming , be set a part for a day of publike thanksgiving within the cities of london and westminster , lines of communication , and weekly bils of mortality , and ten miles about , for the great blessing of god upon the forces of the parliament , in the reducing of the severall castles and garrisons of worcester , wallingford , ruthen , ragland , and pendennis ; and that the lord mayor of the city of london doe take care , that the ministers of the severall churches and chappels , within the city of london , and liberties thereof , may have timely notice hereof . jo. brown cler. parliamentorum . london : printed for john wright , at the king head in the old bayley . 1646. die veneris 2 feb. 1643: it is this day ordered that publike thankes be given unto god in all the churches of london, westminster, suburbs, and within the bills of mortality, upon the next lords day, ... england and wales. parliament. this text is an enriched version of the tcp digital transcription a74233 of text r212016 in the english short title catalog (thomason 669.f.7[62]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a74233 thomason 669.f.7[62] estc r212016 99870673 99870673 161043 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a74233) transcribed from: (early english books online ; image set 161043) images scanned from microfilm: (thomason tracts ; 245:669f7[62]) die veneris 2 feb. 1643: it is this day ordered that publike thankes be given unto god in all the churches of london, westminster, suburbs, and within the bills of mortality, upon the next lords day, ... england and wales. parliament. 1 sheet ([1] p.) printed for robert bostock, dwelling at the signe of the kings head in pauls church-yard, london : 1643. [i.e. 1644] title from caption and first lines of text. signed: hen. elsing cleric. parl. dom. com. an order of parliament "that publike thankes be given unto god in all the churches in london, for his great goodnesse in sending to our aid our brethren of scotland, and in giving a victory unto the parliament neer namptwich", with a summary list of the prisoners and slain. reproduction of the original in the british library. eng public worship -england -early works to 1800. great britain -history -civil war, 1642-1649 -battle casualties -early works to 1800. a74233 r212016 (thomason 669.f.7[62]). civilwar no die veneris 2 feb. 1643: it is this day ordered that publike thankes be given unto god in all the churches of london, westminster, suburbs, england and wales. parliament. 1643 320 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2008-06 tcp assigned for keying and markup 2008-07 spi global keyed and coded from proquest page images 2008-08 john pas sampled and proofread 2008-08 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion die veneris 2 feb. 1643 : it is this day ordered that publike thankes be given unto god in all the churches of london , westminster , suburbs , and within the bills of mortality , upon the next lords day , for his great goodnesse in sending so seasonably to our aid our brethren of scotland , and in giving so great and absolute a victory unto the forces for the parliament neer namptwich in cheshire , and the great deliverance of the garison at nottingham . and that copies of this order he sent forthwith to the lord major of the city of london , and to the committees of the suburbs who are to see that this order for the publike thanksgiving be dispersed accordingly , and that the names of such ministers as shall refuse to observe the same , be returned to this house , hen. elsing cleric . parl. dom. com. taken neer namptwich ianuary 25 , when the siege was raised . 5 collonels . 2 lieutenant collonels . 1 major . 14 captains . 20 lievtenants . 26 ensignes . 2 quartermasters . 2 cornets . 40 drums . 41 serjants . 63 corporalls . 22 cullers . the chaplain to the regiment . common souldiers above 1500. ordnance 6 peeces 5 of brasse . slain about the town at the siege 500. one lieutenant collonel . whereof , 4 or 5 captains . and many other officers . slain lieutenant collonel vain , and many others on the enemies party , all without the losse of one officer , and not 20 souldiers . at nottingham slain of the earl of newcastles forces 200 , taken 80 , all with the losse of one boy of the garrison . london printed for robert bostock dwelling at the signe of the kings head in pauls church-yard . 1643. an act appointing thursday the thirteenth of june, 1650. to be kept as a day of solemn fasting and humiliation and declaring the reasons and grounds thereof. england and wales. parliament. this text is an enriched version of the tcp digital transcription a84564 of text r211377 in the english short title catalog (thomason 669.f.15[30]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a84564 wing e982 thomason 669.f.15[30] estc r211377 99870105 99870105 163104 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a84564) transcribed from: (early english books online ; image set 163104) images scanned from microfilm: (thomason tracts ; 246:669f15[30]) an act appointing thursday the thirteenth of june, 1650. to be kept as a day of solemn fasting and humiliation and declaring the reasons and grounds thereof. england and wales. parliament. 1 sheet ([1] p.) printed by edward husband and iohn field, printers to the parliament of england, london : 1650. order to print dated: die martis, 21 maii, 1650. signed: hen: scobell, cleric. parliamenti. reproduction of the original in the british library. eng fasts and feasts -great britain -early works to 1800. public worship -great britain -early works to 1800. great britain -politics and government -1649-1660 -early works to 1800. a84564 r211377 (thomason 669.f.15[30]). civilwar no an act appointing thursday the thirteenth of june, 1650. to be kept as a day of solemn fasting and humiliation; and declaring the reasons an england and wales. parliament. 1650 453 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2007-12 elspeth healey sampled and proofread 2007-12 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion an act appointing thursday the thirteenth of june , 1650. to be kept as a day of solemn fasting and humiliation ; and declaring the reasons and grounds thereof . although this nation hath enjoyed many blessings , and great deliverances from the hands of god , yet have the people thereof multiplied their sins , as god hath multiplyed his blessings upon them , especially the sins of vnthankfulness and vnfruitfulness , under such gospel means and mercies , which may most justly provoke the lord to multiply his judgements upon this nation . the parliament taking the same into serious consideration , as also the pernicious designs of the enemies of this commonwealth , to engage the same in a new and bloody war ; and being truly sensible of their own inability to prevent or disappoint the same ; and to testifie , that their whole dependance is upon the lord alone , and upon the freeness of his grace in christ , do enact and ordain , and be it enacted and ordained , that thursday the thirteenth of june next enfuing , be observed and kept in all churches and chappels in england and wales , and the town of berwick upon tweed , a solemn day of fasting and humiliation for the fore-mentioned sins , and for all other the transgressions whereof this nation is guilty ; and for imploring the favor of god , for a blessing upon the counsels and endeavors of the parliament , and upon their forces by land and by sea ; and that our gracious god would be pleased to give the people of this nation a heart to serve him in sincerity ; and to unite them against all combinations and practices of forreign or domestique enemies to this cause of god ( which the parliament hath , and shall by his blessing and assistance , maintain to the end ) that so at last , through the goodness and mercy of god , this commonwealth may be established in all truth and peace , to the glory of god , and happiness of this nation . and the ministers of the respective churches and chappels aforesaid , are hereby required to give notice hereof on the lords-day next preceding the said thirteenth of june ; at which time also the said ministers are required to publish this present act . die martis , 21 maii , 1650. ordered by the parliament , that this act be forthwith printed and published . hen : scobell , cleric . parliamenti . london , printed by edward husband and john field , printers to the parliament of england . 1650. die lunæ, 29 novemb. 1647. ordered by the commons assembled in parliament, that on the next lords day being the fifth day of december, publique thanks be given to almighty god ... england and wales. parliament. house of commons. this text is an enriched version of the tcp digital transcription a83785 of text r210690 in the english short title catalog (thomason 669.f.11[100]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a83785 wing e2669e thomason 669.f.11[100] estc r210690 99869464 99869464 162752 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a83785) transcribed from: (early english books online ; image set 162752) images scanned from microfilm: (thomason tracts ; 246:669f11[100]) die lunæ, 29 novemb. 1647. ordered by the commons assembled in parliament, that on the next lords day being the fifth day of december, publique thanks be given to almighty god ... england and wales. parliament. house of commons. 1 sheet ([1] p.) printed for edward husband, printer to the honorable house of commons, london : decemb. 1. 1647. signed: h: elsynge, cler. parl. d. com. lord's day, 5 dec., to be a day of thanksgiving in london, &c. for lord inchiquin's victory over lord taaff on 13 november in munster (dec. 19 in the provinces). a collection to be taken for the relief of the poor protestants driven out of ireland -cf. steele. reproduction of the original in the british library. eng inchiquin, murrough o'brien, -earl of, 1614-1674 -early works to 1800. carlingford, theobald taafe, -earl of, d. 1677 -early works to 1800. public worship -great britain -early works to 1800. ireland -history -1625-1649 -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. a83785 r210690 (thomason 669.f.11[100]). civilwar no die lunæ, 29 novemb. 1647. ordered by the commons assembled in parliament, that on the next lords day being the fifth day of december, publi england and wales. parliament. 1647 402 2 0 0 0 0 0 50 d the rate of 50 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-12 mona logarbo sampled and proofread 2007-12 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion die lunae , 29 novemb. 1647. ordered by the commons assembled in parliament , that on the next lords day being the fifth day of december , publique thanks be given to almighty god by the respective ministers within the cities of london and westminster , and liberties and parts adjacent within the late lines of communication , for his great blessing upon the parliament forces in munster in ireland , under the command of the lord inchiquine , against a force of the rebels under the command of the lord taaff ▪ obtained the thirteenth of this present november ▪ 1647. and that on the next lords day come fortnight the nineteenth day of december , publique thanks be likewise given in all the churches and chappels of england and dominion of wales , by the respective ministers thereof , for the same blessing upon the said forces : it is further ordered , that upon the said respective lords days of the fifth and nineteenth of december , there be a collection in the said churches and chappels , for relief of the poor english protestants driven out of ireland ; and that the moneys that shall now be collected , be added to the sum formerly collected upon a late ordinance of parliament which directs a collection for relief of such poor english protestants ; and that the said moneys now to be collected , be paid in the same maner to the same treasurers appointed in that ordinance , and be disposed by order of the same committee . it is further ordered , that the lord major do give timely notice of this order for a thanksgiving on the next lords day , to all the ministers within the cities of london and westminster , and late lines of communication : and the respective knights of the shires , and burgesses of the several cities and places , are required to send copies of this order to the several counties , cities and places ; and the ministers in the several places are required to move and stir up the people to a chearful contribution in acknowledgement of their thankfulness for this great and seasonable blessing . h : elsynge , cler. parl. d. com. london : printed for edward husband , printer to the honorable house of commons . decemb. 1. 1647. a proclamation, for all persons within our quarters in the county of devon able to bear arms, not being otherwise imployed by his highnesse, or dispenced withall, to attend his highnesse now advancing in person to meet the rebels as also for a generall supplication to be made in all churches of devon and exeter, on sunday the 4. of ianuary, for gods blessing on his highnesse, and his forces. / by his highnesse the prince of great brittain, duke of conwall [sic] and albany, highest captain generall of all his majesties forces raised and to be raised within the kingdom of england, dominion of vvales and town of berwick, &c. charles ii, king of england, 1630-1685. this text is an enriched version of the tcp digital transcription a79303 of text r212271 in the english short title catalog (thomason 669.f.9[49]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a79303 wing c3314 thomason 669.f.9[49] estc r212271 99870908 99870908 161147 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a79303) transcribed from: (early english books online ; image set 161147) images scanned from microfilm: (thomason tracts ; 245:669f9[49]) a proclamation, for all persons within our quarters in the county of devon able to bear arms, not being otherwise imployed by his highnesse, or dispenced withall, to attend his highnesse now advancing in person to meet the rebels as also for a generall supplication to be made in all churches of devon and exeter, on sunday the 4. of ianuary, for gods blessing on his highnesse, and his forces. / by his highnesse the prince of great brittain, duke of conwall [sic] and albany, highest captain generall of all his majesties forces raised and to be raised within the kingdom of england, dominion of vvales and town of berwick, &c. charles ii, king of england, 1630-1685. 1 sheet ([1] p.) by robert barker, and john bill, printers to the kings most excellent majesty, imprinted at exeter : 1645. dated at end: given at our court at tavistoke the 29. of decemb. 1645. charles ii's titles given at head of document. reproduction of the original in the british library. eng public worship -great britain -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. exeter (england) -history -17th century -early works to 1800. devon (england) -history -17th century -early works to 1800. a79303 r212271 (thomason 669.f.9[49]). civilwar no by his highnesse the prince of great brittain, duke of cornwall and albany, highest captain generall of all his majesties forces raised and charles ii, king of england 1645 529 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2008-03 tcp assigned for keying and markup 2008-07 spi global keyed and coded from proquest page images 2008-08 mona logarbo sampled and proofread 2008-08 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion by his highnesse the prince of great brittain , duke of conwall and albany , highest captain generall of all his majesties forces raised and to be raised within the kingdom of england , dominion of vvales and town of berwick , &c. a proclamation , for all persons within our quarters in the county of devon able to bear arms , not being otherwise imployed by his highnesse , or dispenced withall , to attend his highnesse now advancing in person to meet the rebels . as also for a generall supplication to be made in all churches of devon and exeter , on sunday the 4. of ianuary , for gods blessing on his highnesse , and his forces . whereas , upon the motion of the enemy on this side exeter , we have resolved in our own person to repair to our army , & to that end we resolve with all possible expedition to advance with our forces , hoping , by the blessing of god , to expell the enemy from this county , we have thought fit to publish and declare this our resolution , desiring and requiring all loyall and able men of what degree or quality soever within our quarters in that county as well those of the trained-bands , as all others able to bear arms , who are not otherwise imployed or dispenced with by vs , to repair to vs very speedily in person , to our assistance , with such arms as they can bring ; and we must professe that we shall impute the absence of any person , not so imployed or dispenced with as aforesaid , to want of loyalty , or want of courage , both which at so important a time , and upon so important an occasion , we hold equally odious . and for the procuring a blessing from god upon this our first enterprize , which we undertake for his service , and for the procuring a blessed peace upon this miserable kingdom , towards the which our entreaties and earnest desires of mediation have been rejected , we desire that on sunday next a generall supplication may be made in all the churches within our quarters for gods blessing upon vs and our forces , intending also to see the like supplication solemnly made by the whole army , when we shall have drawn it into a body . and the high-sheriffe of devon is to cause this our declaration and proclamation to be speedily publisht in all market-towns and publike meetings in our quarters there , and read in all the churches and chappels within the said county , we having directed the like to be done in our dutchy of cornwall , and hereby likewise directing the like to be done in the city of exeter . given at our court at tavistoke the 29. of decemb. 1645. charles p. by his highnesse command in councell rich : fanshawe . ¶ imprinted at exeter by robert barker , and john bill , printers to the kings most excellent majesty , 1645. by the king. a proclamation, for a publick general thanksgiving, throughout the realm of scotland. scotland. sovereign (1649-1685 : charles ii) 1665 approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b02111 wing c3311a estc r173782 52612084 ocm 52612084 179367 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b02111) transcribed from: (early english books online ; image set 179367) images scanned from microfilm: (early english books, 1641-1700 ; 2786:28) by the king. a proclamation, for a publick general thanksgiving, throughout the realm of scotland. scotland. sovereign (1649-1685 : charles ii) charles ii, king of england, 1630-1685. 1 sheet ([1] p.) printed by evan tyler, printer to the king's most excellent majesty, edinburgh : 1665. caption title. royal arms at head of text; initial letter. printed in black letter. dated at end: given at our court at whitehall, the tenth day of june, and of our reign the seventeenth year. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng public worship -scotland -early works to 1800. church and state -scotland -early works to 1800. anglo-dutch war -1664-1667 -early works to 1800. great britain -foreign relations -netherlands -early works to 1800. broadsides -scotland -17th century. 2008-03 tcp assigned for keying and markup 2008-08 spi global keyed and coded from proquest page images 2008-09 mona logarbo sampled and proofread 2008-09 mona logarbo text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion c r honi soit qvi mal y pense royal blazon or coat of arms by the king . a proclamation , for a publick general thanksgiving , throughout the realm of scotland . charles , by the grace of god , king of scotland , england , france and ireland , defender of the faith , &c. to all and sundry our good subjects , greeting ; forasmuch as our navy royal , under the command of our dearest brother the duke of york , hath , upon the third day of june last , obtained a glorious victory over the fleet set out by the states of the united provinces : and we finding it suteable , that a solemn return of praise be paid to almighty god , by whose special hand , and signal appearance for vs and the justice of our cause , this great salvation hath been wrought ; have judged fit , by this our proclamation , to indict a general and publick thanksgiving for the cause aforesaid . our will is herefore , and we straitly command and charge , that the said thanksgiving and solemn commemoration of the goodness of god , manifested by the conduct and management of this late action , be religiously and solemnly observed through this our whole kingdom , upon the second thursday of july next , being the thirteenth day thereof ; requiring hereby our reverend archbishops and bishops , to give notice of this our royal pleasure to the ministers in their respective diocesses ; and that upon the lords-day immediatly preceeding the said thirteenth day of july , they cause read this our proclamation from the pulpit in every paroch kirk : and that they exhort all our loving subjects to a chearfull and dévout performance of this so becoming a duty they owe to the name of the lord our god , who has done these great and auspicious things for vs , and for the honour and interest of our kingdoms . given at our court at whitehall , the tenth day of june , and of our reign the seventeenth year . god save the king . edinburgh , printed by evan tyler , printer to the king 's most excellent majesty , 1665. causes of a publike fast, and solemne humiliation to be kept throughout the church of scotland upon the last sabbath of this instant month of july, being the 25. day thereof 1647. church of scotland. general assembly. this text is an enriched version of the tcp digital transcription a79703 of text r210582 in the english short title catalog (thomason 669.f.11[53]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a79703 wing c4201b thomason 669.f.11[53] estc r210582 99869367 99869367 162702 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a79703) transcribed from: (early english books online ; image set 162702) images scanned from microfilm: (thomason tracts ; 246:669f11[53]) causes of a publike fast, and solemne humiliation to be kept throughout the church of scotland upon the last sabbath of this instant month of july, being the 25. day thereof 1647. church of scotland. general assembly. ker, a. 1 sheet ([1] p.) by evan tyler, printer to the kings most excellent maiestie, printed at edinburgh : 1647. signed at end: a. ker. annotation on thomason copy: "aug: 1st". reproduction of the original in the british library. eng church of scotland -history -early works to 1800. fasts and feasts -church of scotland -early works to 1800. public worship -scotland -early works to 1800. a79703 r210582 (thomason 669.f.11[53]). civilwar no causes of a publike fast, and solemne humiliation to be kept throughout the church of scotland upon the last sabbath of this instant month o church of scotland. general assembly. 1647 647 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 mona logarbo sampled and proofread 2007-11 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion causes of a publike fast , and solemne humiliation to be kept throughout the church of scotland upon the last sabbath of this instant month of july , being the 25. day thereof 1647. that notwithstanding of our solemne ingagement , in the covenant , our obligations from great and singular mercies , and our many warnings from judgments of all sorts ; yet not only doe we come farre short of that sobriety , righteousnesse and holinesse that becometh the gospell of jesus christ , but ungodlinesse and worldly lusts abound every where throughout the land , unto the grieving of the lords spirit , and provoking the eyes of his glory to make him increase his plagues upon us , and to punish us seaven times more , because we continue to walke contrary unto him . secondly , that the lords hand is still stretch'd out against us , in the judgment of the pestilence , which spreadeth not only in severall places of the country , but continueth and increaseth in many of the most eminent cities in the kingdome . thirdly , the great dangers that threaten religion , and the worke of reformation , in these kingdomes from the number , policy and power of the sectaries in england , which are like not only to interrupt the progresse of uniformity , and the establishing of the ordinances of god in their bewty and perfection , but to overturne the foundation already layd , and all that hath beene built thereupon , with the expences of much bloud and paines . first , and therefore we are earnestly to pray the lord that the solemne league and covenant may bee kept fast and inviolable , notwithstanding of all the purpofes and endeavours of open enemies and secret underminers to the contrary . secondly , we are to entreate the lord on the behalfe of the kings majesty , that he may be reconciled to god , and that he may be now furnished with wisdom and councell from above , that hee bee not involved in new snares , to the endangering of himselfe and these kingdomes , but that his heart may encline to such resolution , as will contribute for setling of religion and righteousnesse . thirdly , we are also to entreat the lord on the behalfe of the parliament of england of the synod of divines , and of all such in that land as doe unfainedly minde the work of god , that they may not be discouraged or swarve in the day of temptation , but that each of them in their stations , and according to their places and callings may bee furnished with light and strength from heaven for doing of their duty with faithfulnesse and zeale . fourthly , we are to supplicate for direction to our committee of estates , that they may discerne the times , and know what is fitting to be done , for securing our selves and incouraging our brethren . fifthly , we are to pray for a spirit of light and of law unto our assembly , that they may be instrumentall in preserving the truth , and advancing holinesse amongst our selves , and for carrying on the work of god amongst our neighbours . finally , that the lord would power out upon all sorts of persons in these kingdomes a spirit of grace and supplication , that it may repent us of all our iniquities , and that we may be reconciled to the lord ; that so all the threatens of his wrath may bee removed from amongst us , and he may blesse us with the sweet fruits of truth and peace . a. ker . printed at edinburgh by evan tyler , printer to the kings most excellent maiestie 1647. a proclamation, for a solemn and publick thanksgiving. scotland. privy council. 1690 approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). b05603 wing s1787 estc r183469 52528963 ocm 52528963 179041 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05603) transcribed from: (early english books online ; image set 179041) images scanned from microfilm: (early english books, 1641-1700 ; 2776:30) a proclamation, for a solemn and publick thanksgiving. scotland. privy council. scotland. sovereign (1689-1694 : william and mary) 1 sheet ([1] p.) printed by the heir of andrew anderson, printer to their most excellent majestys, edinburgh : 1690. caption title. intentional blank spaces in text. dated: given under our signet, at holy-rood-house, the seventeenth day of september, one thousand six hundred and ninety, and of our reign the second year. signed: da. moncreif, cls. secreti concilii. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prayers -law and legislation -scotland -early works to 1800. public worship -scotland -early works to 1800. church and state -scotland -early works to 1800. broadsides -scotland -17th century. 2008-02 tcp assigned for keying and markup 2008-03 spi global keyed and coded from proquest page images 2008-04 mona logarbo sampled and proofread 2008-04 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a proclamation for a solemn and publick thanksgiving . william and mary by the grace of god , king and queen of great-britain , france and ireland , defenders of the faith ; to our lovits macers of our privy council , messengers at arms , our sheriffs in that part conjunctly and severally , specially constitute , greeting ; whereas , we have thought fit , to appoint a solemn and publick day of thanksgiving , to be kept , for giving thanks to almighty god , for the great success of our arms in our expedition into our kingdom of ireland , against the enemies of the protestant religion , and our government , and for our safe return . therefore , we with advice and consent of the lords of our privy council , do hereby indict , and appoint a day of solemn and publick thanksgiving , to be religiously observed and kept in all the churches & meeting-houses within the city of edinburgh , & in the shires of edinburgh , haddingtoun & linlithgow upon sunday next , the twentie one day of september current ; and in all the churches and meeting-houses of the other shires and burghs of this kingdom , upon sunday , the fifth day of october next : and ordains the ministers in the saids other shires , to cause read , and make intimation hereof upon the sunday preceeding , and that all persons give punctual obedience hereunto , as they will be answerable at their highest perril . and vve require our solicitor , in the most convenient vvay and method to dispatch , and send printed coppies of this our proclamation , to the sheriffs of the several shires , and the stewarts of the stwartries , and their deputs , and clerks , whom vve ordain to cause publish , and immediatly transmit the famine to the ministers in all the churches and meeting-houses within their respective jurisdictions . and ordains thir presents to be printed , & published at the mercat-cross of edinburgh , and at the mercat-crosses of the head-burghs of the several shires , and stewartries within this kingdom , that none may pretend ignorance . given under our signet , at holy-rood-house , the seventeenth day of september , one thousand six hundred and ninety , and of our reign the second year . per actum dominorum sti. concilii . gilb. eliot . cls. sti. concilii . god save king vvilliam and queen mary . edinburgh , printed by the heir of andrew anderson , printer to their most excellent majestys , 1690. forasmuch as notwithstanding divers good acts and ordinances of parliament made for the better observation of the lords-day, days of publique humiliation, and thanksgiving, and the many endeavours used for the due execution thereof it is observed that the lords day is very much prophaned, ... city of london (england). lord mayor. this text is an enriched version of the tcp digital transcription a88482 of text r211836 in the english short title catalog (thomason 669.f.20[33]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a88482 wing l2883l thomason 669.f.20[33] estc r211836 99870528 99870528 163450 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a88482) transcribed from: (early english books online ; image set 163450) images scanned from microfilm: (thomason tracts ; 247:669f20[33]) forasmuch as notwithstanding divers good acts and ordinances of parliament made for the better observation of the lords-day, days of publique humiliation, and thanksgiving, and the many endeavours used for the due execution thereof it is observed that the lords day is very much prophaned, ... city of london (england). lord mayor. tichborne, robert, sir, d. 1682. 1 sheet ([1] p.) s.n., [london : 1656] title from opening lines of text. imprint from wing. dated at end: [handwritten] 12th day of [handwritten] nouemb. 1656. annotation on thomason copy: "12th nouemb.". reproduction of the original in the british library. eng sunday legislation -england -london -early works to 1800. public worship -england -early works to 1800. london (england) -history -17th century -early works to 1800. a88482 r211836 (thomason 669.f.20[33]). civilwar no london sc. forasmuch as notwithstanding divers good acts and ordinances of parliament made for the better observation of the lords-day, daye city of london 1656 749 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-07 tcp assigned for keying and markup 2007-07 apex covantage keyed and coded from proquest page images 2007-08 jason colman sampled and proofread 2007-08 jason colman text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion blazon or coat of arms blazon or coat of arms forasmuch as notwithstanding divers good acts and ordinances of parliament made for the better observation of the lords-day , dayes of publique humiliation , and thanksgiving ; and the many endeavours used for the due execution thereof : it is observed that the lords day is very much prophaned , and the observation thereof , and others the dayes aforesaid , are very much neglected within this city and the liberties thereof , by vintners , inholders , ale-house-keepers , butchers , fruiterers , cookes , tobacco-sellers , keepers of ordinaries , and such like , by suffering tipling and drinking in their houses ; and by them and others in selling , and exposing to sale divers commodities , and in unlawfull pastimes , and travelling , and working upon the dayes aforesaid , within this city and liberties thereof , to the great dishonour of almighty god , scandall of religion and the government of this city : and whereas also severall persons do keep hackney-coaches , and watermen by rowing upon the river of thames , do ordinarily exercise their callings upon the dayes aforesaid ; i have therefore thought fit for the better discovering and suppressing of the severall offences aforesaid , and for the more exact execution of the severall laws and ordinances made for that purpose , to appoint , and do hereby accordingly appoint the persons here-under named , inhabitants within the said city and liberties , diligently and by all lawfull means to make discovery of all persons offending contrary to the laws and ordinances aforesaid , to my self or any the justices within the said city and liberties , or to any constable or other officer who are authorized by the said acts , or any of them , to apprehend such offenders : and for that end do also will and require , and in the name of his highness the lord protector of the common-wealth of england , scotland , and ireland , hereby straightly charge and command all such constables and others , officers and ministers , within the said city and liberties thereof , to whom it shall appertaine , to be diligent in the execution of the powers and authorities given them by the said laws , or any of them , and also to be aiding and assisting unto them the said persons hereunder particularly named , and every , or any of them in the finding out , & causing to be apprehended , all and every such person and persons , as shall offend in any of the kinds aforesaid , or otherwise contrary to the laws aforesaid , and them and every of them to bring before me , or some other the justices of the peace , within this city and the liberties of the same , to the end that such offenders , and every of them , may be further dealt withall as to justice shall appertain : i doe judge it to bee my duty to use the utmost power that god and men hath betrusted me with , to finde out all offenders in the premises , and to inflict on them the utmost punishment that the law requires for such offences , and doe desire all persons intrusted herewith , to make conscience of doing their utmost , to bring all offenders herein to punishment , that so this city may not lie under the guilt of this crying sinne ; and such as are required by the law upon a penalty to see these lawes duely executed , must expect to suffer what ever the law doth lay on them , if they shall bee found negligent in their duties : and the ministers of every congregation , are hereby desired to be frequent in minding and exhorting their people to use their constant , and vigorous endeavours , to prevent this growing evill , by bringing the offenders to their due punishment , which is a work that will doubtless be highly pleasing to god and all good men , and greatly honorable to our religion and government , which ought to bee the desire and endeavour of all that professe to owne god , jesus christ and the gospell : dated the _____ day of _____ 1656 and to all constables and other officers and ministers of justice within the said city and liberties thereof whom it shall concern . notes, typically marginal, from the original text notes for div a88482e-30 london sc. proclamation for a solemn national thanksgiving scotland. privy council. 1695 approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). b05614 wing s1801 estc r183480 53299284 ocm 53299284 180016 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05614) transcribed from: (early english books online ; image set 180016) images scanned from microfilm: (early english books, 1641-1700 ; 2810:41) proclamation for a solemn national thanksgiving scotland. privy council. scotland. sovereign (1694-1702 : william ii) 1 sheet ([1] p.) printed by the heirs and successors of andrew anderson, edinburgh, : 1695. caption title. initial letter. intentional blank spaces in text. reproduction of original in: national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prayers -law and legislation -scotland -early works to 1800. public worship -scotland -early works to 1800. church and state -scotland -early works to 1800. broadsides -scotland -17th century. 2008-01 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-03 mona logarbo sampled and proofread 2008-03 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion letterhead with royal emblems proclamation for a solemn national thanksgiving . william by the grace of god , king of great-britain , france and ireland , defender of the faith ; to our lovits , macers of our privy council , messengers at arms , our sheriffs in that part , conjunctly and severally , specially constitute , greeting : forasmuch , as it hath pleased almighty god graciously to prosper our arms in the besieging and taking of the town and strong castle of namure , and to preserve our person in the manisold dangers to which we were thereby exposed ; for which signal mercy , and the other successes and advantages that we and our arms have been blessed with , during this campaign : as we and all our good subjects are bound to render thanks to god , so we conceive it no less our duty , from so happy and propitious beginnings , to implore the goodness of the same almighty god , to continue his gracious countenance and assistance with us , for such a happy conclusion to this campaign , as may procure peace to christendome , and the security of the true protestant religion . therefore we have thought fit , with advice of the lords of our privy council , to appoint , likeas we hereby appoint a day of solemn thanksgiving and prayers to be observed within this kingdom , upon the days following , viz. in the town of edinburgh , and shire thereof , on the fifteenth day of september instant ; and in the other parochs and churches on this side of tay , on the twenty second day of the said month ; and in the whole remanent parochs and churches of this kingdom upon the twenty ninth day of the famine month ; which day of thanksgiving and prayers , for the causes and ends foresaids we hereby petemptorly enjoyn to be observed , with all religious exercises suitable to such an occasion , and by all ministers and others therein concerned , as they will be answerable under their highest peril . our will is herefore , and we charge you that incontinent thir our letters seen , ye pass to the mercat cross of edinburgh , and the mercat-crosses of the remanent head-burghs of the several shires within this kingdom ; and there in our name and authority make publication hereof , that none pretend ignorance : and ordains our solicitor to cause send printed copies hereof to the sheriffs of the several shires , and their clerks , whom we ordain to see the same published , and appoints them to send doubles thereof to the ministers within their bounds , that upon the lords day immediatly preceeding the saids days above-appointed , the same may be publickly intimat and read . and ordains these presents to be printed . given under our signet at edinburgh , the third day of september , and of our reign the seventh year , 1695 . gilb . eliot cls. sti. concilii . edinburgh , printed by the heirs and successors of andrew anderson , printer to his most excellent majesty , 1695. a proclamation for a solemn day of humiliation. scotland. privy council. 1696 approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). b05604 wing s1790 estc r226072 52529279 ocm 52529279 179042 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05604) transcribed from: (early english books online ; image set 179042) images scanned from microfilm: (early english books, 1641-1700 ; 2776:31) a proclamation for a solemn day of humiliation. scotland. privy council. scotland. sovereign (1694-1702 : william ii) 1 sheet ([1] p.) printed by the heirs and successors of andrew anderson, printer to his most excellent majesty, edinburgh : 1696. caption title. initial letter. intentional blank spaces in text. dated: given under our signet at edinburgh the tenth day of march, and of our reign the seventh year 1696. signed: gilb. eliot. cls. sti. concilii. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prayers -law and legislation -scotland -early works to 1800. public worship -scotland -early works to 1800. church and state -scotland -early works to 1800. broadsides -scotland -17th century. 2008-02 tcp assigned for keying and markup 2008-03 spi global keyed and coded from proquest page images 2008-04 mona logarbo sampled and proofread 2008-04 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a proclamation for a solemn day of humiliation . william by the grace of god , king of great-britain , france and ireland , defender of the faith , to macers of our privy council , messengers at arms , our sheriffs in that part , conjunctly & severally , specially , constitute , greeting : for as much as we and our people have just reason to apprehend the severest judgments of almighty god , whose clemency and goodness we have abused to his dishonour ; which consideration hath also moved the commission of the late general assembly to address the lords of our privy council ; that a day of humiliation may be appointed and keeped for these causes ; therefore we with advice of the lords of our privy council command and appoint a day of solemn humiliation and prayer to be observed throughout the whole kingdom upon the days following , viz. within the town of edinburgh , leith , cannongate , and the paroch of west kirk upon the lords day next , the fifteenth day of march current ; and in all the rest of the paroch-churches upon this side of tay upon the lords day the twenty second day of the said month of march ; and in all the other paroch-churches within this kingdom upon the lords day being the twenty ninth day of the said month of march. upon which days of solemn humiliation and prayer respective forsaids , we and our people are to express our deep sense of our ingratitude for our former deliverances , and our grateful acknowledgements of the signal providence of god , in discovering and defeating the treacherous attempts on our royal person ; and to deprecat the wrath of god , and implore his assistance against all forraign invasion , and intestine commotions , which days respective foresaids , we with advice of the lords of our privy council , require and command to be religiously and seriously observed by all ranks and degrees of people , by preaching and other acts of devotion to be done and performed in all the churches of this kingdom , upon the occasion and for the causes foresaids . our will is herefore , and we charge you strictly and command , that incontinent , thir our letters seen , ye pass to the mercat-cross of edinburgh , and remanent mercat-crosses of the haill head burghs of the several shires and stewartries within this kingdom , and there in our name and authority make intimation hereof , that none pretend ignorance : and appoints our soliciter to transmit printed copies hereof to the sheriff and stewart clerks of the haill sheriffdoms and stewartries within this kingdom with coppies to be transmitted by the said sheriff and stewart clerks to the ministers of the several paroches within their bounds ; and ordains this proclamation to be intimat in the paroch churches of edinburgh , cannongate , leith , and west-kirk upon thursday next ; and ordains the magistrats of edinburgh , cannongate , leith , and west-port to make intimation of the same within their respective bounds , by beating of drums in these places upon fryday next ; and ordains the sheriff and stewart clerks of all other places within this kingdom to cause publish this proclamation at the respective mercat-crosses within their bounds , and the ministers to cause read the same at their paroch-churches upon the lords day immediatly preceeding the days above-appointed ; and ordains these presents to be printed . given under our signet at edinburgh the tenth day of march , and of our reign the seventh year 1696. per actum dominorum secreti concilii . gilb . eliot . cls. sti. concilii . god save the king . edinburgh , printed by the heirs and successors of andrew anderson , printer to his most excellent majesty . 1696. act of the synod of lothian and tweeddale, anent the observation of a fast, with the causes thereof. edinburgh the sixth day of may 1698 years post meridiem. church of scotland. synod of lothian and tweeddale. 1698 approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b02189 wing c4196a estc r171352 53981630 ocm 53981630 180179 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b02189) transcribed from: (early english books online ; image set 180179) images scanned from microfilm: (early english books, 1641-1700 ; 2819:33) act of the synod of lothian and tweeddale, anent the observation of a fast, with the causes thereof. edinburgh the sixth day of may 1698 years post meridiem. church of scotland. synod of lothian and tweeddale. 1 sheet ([1] p.) printed by the heirs and successors of andrew anderson, printer to the kings most excellent majesty, edinburgh : 1698. caption title. signed at end: extracted by jo. sandilands cls. syn. pr. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng fasts and feasts -church of scotland -early works to 1800. public worship -scotland -early works to 1800. broadsides -scotland -17th century. 2008-07 tcp assigned for keying and markup 2008-07 spi global keyed and coded from proquest page images 2008-09 mona logarbo sampled and proofread 2008-09 mona logarbo text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion act of the synod of lothian and tweeddale , anent the observation of a fast , with the causes thereof . edinburgh the sixth day of may 1698 years post meridiem . the provincial synod of lothian and tweddale met here , taking to their consideration , the dispensations of god in his providence , with respect to the season of the year , in this cold and unkindly spring ; did judge that god was thereby calling them , and the people under their charge to solemn humiliation , for averting his threatned judgements : and therefore appointed tuesday the seventeenth day of this current moneth of may , to be observed as a day of solemn fasting and humiliation , in all the churches within the bounds of the said synod , for these causes following . 1. that notwithstanding the light of the glorious gospel shining among us , there is a great contempt of the gospel , much ignorance and ungodliness in the land , and self-seeking , and lukewarmness in the matters of god among all ranks of persons , and profaneness and wickedness grow , the shameful sins of drunkeness and uncleaness , swearing , sabbath-breaking , the total neglect by some , and superficial performing by others of the worship of god , both in secret and in families , abound in city and countrey , and by frequent murders blood toucheth blood. 2. that notwithstandidg of vows and engagements national and personal , and after severe judgements , and signal mercies , and after solemn humiliations people go on in their sins and continue impenitent , hard hearted and unreformed . 3. that for these & other sins , the wrath & displeasure of god is visible against us in the unkindly cold & winter-like spring , whereby god threatnes to blast our expectations and hopes of the fruits of the earth , and cut off man and beast by famine , and that already there is a great dearth arisen , and in many places of the land they have great want both of food and seed , and the cattel and sheep die in great numbers , and yet we are not duely affected therewith , but there is generally a woful stupidity and security . 4. the dangerous state of the church both at home and abroad , through the spreading of atheistical and blasphemous opinions contrary to , and destructive of the fundamental principles of religion , and the increase of popery in diverse places , the divisions in some , and desolations in other parts of this church , and that in diverse places abroad , these of the reformed religion are under persecution , and others in fear and danger . for these beside many other causes mentioned in former fasts , we have cause to humble our selves by fasting and prayer , and to be afflicted , and mourn , and weep , and to turn unto the lord , and to pray that he would turn us unto him , and pardon our sins , and the sins of the land , and that he would turn from his wrath , and send kindly weather , which may cherish the fruits of the earth for food to man and beast , that he would heal our breaches , plant our desolate places , stop the growth of prophaneness and popery , and other corrupt opinions , and grant deliverance , and rest , and safety to his suffering people , and preserve his church , and advance the kingdom of the lord jesus , and that for his churches sake he would long preserve , and richly bless our king , direct and guide him in his government , that under him the people may live a quiet and peaceable life , in all godliness and honesty . extracted by jo. sandilands . cls. syn. pr. edinburgh , printed by the heirs and successors of andrew anderson , printer to the kings most excellent majesty , anno dom. 1698. a proclamation, appointing a national thanksgiving. scotland. privy council. 1694 approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b05535 wing s1696 estc r183410 52528943 ocm 52528943 179003 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05535) transcribed from: (early english books online ; image set 179003) images scanned from microfilm: (early english books, 1641-1700 ; 2775:74) a proclamation, appointing a national thanksgiving. scotland. privy council. 1 sheet ([1] p.) printed by the heirs and successors of andrew anderson, printer to their most excellent majesties, edinburgh : anno dom. 1694. caption title. initial letter. intentional blank spaces in text. dated: given under our signet at edinburgh, the fifteenth day of november. and of our reign the sixth year, 1694. signed: gilb: eliot, cls. sti. concilii. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng public worship -scotland -early works to 1800. church and state -scotland -early works to 1800. broadsides -scotland -17th century. 2008-05 tcp assigned for keying and markup 2008-08 spi global keyed and coded from proquest page images 2008-10 mona logarbo sampled and proofread 2008-10 mona logarbo text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion royal blazon or coat of arms a proclamation , appointing a national thanksgiving . william and mary by the grace of god , king and queen of great-britain , france , and ireland , defenders of the faith ; to macers of privy council , messengers at arms , our sheriffs in that part , conjunctly and severally , specially constitute , greeting : forasmuch as , great and publick blessings conferred upon us and our people , by the almighty god , of his infinit goodness , do justly call for publick acknowledgments , and solemn thanksgiving ; so it is our duty , and the duty of all our good subjects , at this time , by a day solemnly set apart , to return praise and glory to his blessed name , who in answer to the servent prayers , humbly and devotly offered up , and poured forth before him , at the solemn national fast , observed and keeped through this our antient kingdom , during our last campaign in flanders ; hath been pleased to preserve our person , from the many and great dangers of the war , in our late expedition there , and to bring back our royal person to our kingdoms ; and at home to-protect and defend the protestant religion , and our government against the designs and attempts of their open and secret enemies ; and for which also , the ministers mett together at edinburgh , in the commission of the general assembly of the kirk of this our antient kingdom , have made address to the lords of our privy council , that a solemn day of publick thanksgiving may be set apart , to be religiously observed throughout this our antient kingdom . therefore we , with advice of the lords of our privy council , do appoint and command , that the twenty two day of november currant , for the town and shire of edinburgh : and the sixth day of december next to come , for all the rest of this our antient kingdom , be religiously and devotly observed , as a solemn day of publick thanksgiving , by all persons within this kingdom , both in churches and meeting-houses , for returning most hearty and humble thanks and acknowledgment to the divine goodness , for his signal blessings and deliverances already bestowed upon us and our people , and to implore the continuance thereof in the mercy of our god ; and that a spirit of council and wisdom may assist us in our consultations and undertakings , at home and abroad in time coming . and to the effect our pleasure in the premisses may be known ; our will is , and we charge you strictly and command , that incontinent these our letters seen , ye pass to the mercat-cross of edinburgh , and remanent mercat-crosses of the whole head burghs of the several shires within this kingdom , and of the stewartries of kirkcudbright , annandale , and orknay , and there , in our name and authority , make publication hereof , that none may pretend ignorance . and ordains our solicitor to cause send printed copies hereof to the sheriffs of the several shires , and stewarts of the stewartries foresaids , whom we ordain to see the same published , and appoints them to send doubles hereof to all the ministers , both in churches and meeting-houses , within their respective jurisdictions , that upon the lords day immediatly preceeding the saids twenty two day of november instant , and sixth of december next , the same may be intimat and read in every parish church and meeting-house ; certifying all such who shall contemn or neglect so religious and important a duty , as the thanksgiving hereby appointed is , they shall be proceeded against , and punished as contemners of our authority , and as highly disaffected to our persons and government . and ordains these presents to be printed . given under our signet at edinburgh , the fifteenth day of november . and of our reign the sixth year , 1694. per actum dominorum secreti concilii . gilb : eliot , cls. sti. concilii . god save king william and queen mary . edinburgh , printed by the heirs and successors of andrew anderson , printer to their most excellent majesties , anno dom. 1694. a proclamation for a solemn national thanksgiving. scotland. privy council. 1692 approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). b05613 wing s1800 estc r183479 52529281 ocm 52529281 179049 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05613) transcribed from: (early english books online ; image set 179049) images scanned from microfilm: (early english books, 1641-1700 ; 2776:38) a proclamation for a solemn national thanksgiving. scotland. privy council. scotland. sovereign (1689-1694 : william and mary) 1 sheet ([1] p.) printed by the heir of andrew anderson, printer to their most excellent majesties, edinburgh : a1692 caption title. royal arms at head of text; initial letter. dated: given under our signet at edinburgh, the second day of june, and of our reign, the fourth year, 1692. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng public worship -scotland -early works to 1800. prayers -law and legislation -scotland -early works to 1800. church and state -scotland -early works to 1800. broadsides -scotland -17th century. 2008-01 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-03 mona logarbo sampled and proofread 2008-03 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion monogram for wm diev et mon droit honi soit qui mal y pense royal blazon or coat of arms a proclamation , for a solemn national thanksgiving . william and mary , by the grace of god , king and queen of great-britain , france , and ireland , defenders of the faith ; to our lyon king at arms , and his brethren heraulds , macers of our privy council . pursevants , messengers at arms , our sheriffs in that part , conjunctly and severally , specially constitute , greeting : we considering the great blessings of almighty god , on our sacred persons , government and people , in shewing himself so signally , by delivering us from many great and eminent dangers in our religion , liberties , properties , and all that can be dear to us , as especially at this time by the late success , given to our arms , against the powerful and bloody designs of france , and of many of our unnatural and rebellious subjects ; especially the barbarous irish , who had combined to invade our kingdoms , with all the fierceness and inhumanity which fury could suggest , and at a time when we were obliged to be absent , for the necessary defence of christendom , from the tyrrannous attempts of the french king ; and our armies put at a distance upon so good and important grounds : yet it hath pleased our gracious and almighty god , to defeat their chief attempt and to overthrow the best of the strength of our adversaries , by the late great and happy victory gain'd by our fleet on that of france , to the confusion of our enemies , and well grounded encouragement of our friends ; and as this signal blessing is conferred on us by the god of hosts , whose cause we owne , and on whose assistance , we wholly rely ; so it is our duty , and the duty of all our good subjects , to return praise and glory to his blessed name : therefore we , with advice and consent of our privy council , do appoint the seventh of june instant , to be set aside for rendering publick thanks to our merciful god , by whose blessing we have this , and all good things enjoyed by us , to be solemnly observed , a day set a-part for devote returns of praise to our almighty deliverer , and that for the town of edinburgh ; and the fourteenth day of the said moneth of june current , for all besouth the river of spey ; and the twenty first day of the same moneth , for all benorth that river ; and ordains publick thanksgiving to be given on the saids days , in the saids places respective in all churches and meeting houses within this our antient kingdom , and that due obedience be given to this our will , by all our subjects , as they will be answerable on their peril : and we do hereby ordain our sollicitor to send coppies hereof to the sheriffs of the several shires within this kingdom , and the stewarts of the stewartries of kirkcudbright , annandale , and orknay , and appoints them to send doubles thereof to all the ministers both in churches and meeting houses , wthin their respective jurisdictions , that upon the lords day immediatly preceeding the saids respective dyets , they may read and intimat at this our royal proclamation from the pulpit in every paroch church , and meeting-house , and exhort all our subjects to a serious and devote performance of the saids prayers , praises and thanksgiving , as they tender the favour of almighty god , the preservation of tbe protestant religion , and the safety and preservation of our royal persons and government certifying such who shall contemn and neglect this so religious and important a duty , they shall be proceeded against , and punished as contemners of our authority , and as highly disaffected to our person and government . and we ordain these presents to be printed , and published at the mercat-crefs of edinburgh , and other places needful , that none pretend ignorance . given under our signet at edinburgh , the second day of june , and of our reign , the fourth year , 1692 . per actum dominorum secreti concilii . in supplementum signeti . da. moncreiff , cls. secreti concilii . god save king william and queen mary . 〈…〉 , printed by the heir of andrew anderson , printer to their most excellent majesties , 1698. a proclamation, appointing a solemn and publick thanksgiving. scotland. privy council. 1692 approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b05536 wing s1699 estc r183411 52529260 ocm 52529260 179004 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05536) transcribed from: (early english books online ; image set 179004) images scanned from microfilm: (early english books, 1641-1700 ; 2775:75) a proclamation, appointing a solemn and publick thanksgiving. scotland. privy council. scotland. sovereign (1689-1694 : william and mary) 1 sheet ([1] p.) printed by the heir of andrew anderson, printer to their most excellent majesties, edinburgh : 1692. caption title. initial letter. dated: given under our signet at edinburgh, the third day of november, and of our reign the fourth year, 1692. signed: gilb. eliot, cls. sti. concilii. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng public worship -scotland -early works to 1800. church and state -scotland -early works to 1800. broadsides -scotland -17th century. 2008-05 tcp assigned for keying and markup 2008-08 spi global keyed and coded from proquest page images 2008-10 mona logarbo sampled and proofread 2008-10 mona logarbo text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a proclamation , appointing a solemn and publick thanksgiving . william and mary by the grace of god , king and queen of great-britain , france and ireland , defenders of the faith , to macers of our privy council , messengers at arms , our sheriffs in that part , conjunctly and severally , specially constitute , greeting ; forasmuch , as great and publick blessings , conferred upon us and our people by the almighty god , of his infinite goodness , do justly call for publick acknowledgments and solemn thanksgiving ; so it is our duty , and the duty of all our good subjects , at this time , by a day solemnly set apart , to return praise and glory to his blessed name , who in answer to the frequent and fervent prayers , humbly and devoutly offered up , and poured forth before him at the several solemn fasts observed and kept thorow this our antient kingdom , during our last campaign in flanders , hath been pleased to preserve our person from the many and great dangers of the war in our late expedition there , and to disappoint , and defeat the barbarous and horrid conspiracy for taking away our life by assasination , and to bring back our royal person to our kingdoms ; and at home to protect and defend the protestant religion and our government , against the designs and attempts of their open and secret enemies : and for which causes also , the ministers assembled in the synod of lothian and tweeddale , with such as correspond with them from several other synods , have made address to the lords of our privy council , that a solemn day of publick thanksgiving may be set apart , to be religiously observed thorowout this our antient kingdom . therefore , we with advice of the lords of our privy council , do appoint and command , that the tenth day of november current for the town of edinburgh and suburbs , comprehending leith , cannongate and west-kirk , and the twenty fourth of the said month of november for all the rest of this our antient kingdom , be religiously and devoutly observed , as a solemn day of publick thanksgiving , by all persons within this kingdom , both in churches and meeting-houses , for returning most hearty and humble thanks and acknowledgment to the divine goodness , for his signal blessings and deliverances already bestowed upon us and our people , and to implore the continuance thereof in the mercy of our god , and that a spirit of council and wisdom may assist us in our consultations and undertakings at home and abroad in time coming . and to the effect our will in the premisses may be known , our will is herefore , and we charge you strictly , and command , that incontinent these our letters seen , ye pass to the mercat-cross of edinburgh , and remanent mercat-crosses of the whole head burghs of the several shires within this kingdom , and of the stewartries of kirkcudbright , annandale , and orknay , and there in our name and authority , make publication hereof , that none may pretend ignorance . and ordains our solicitor to cause make intimation hereof to the ministers within the town of edinburgh and suburbs , comprehending as above-said , by sending copies to them , or any other way he thinks fit , and to cause send printed copies hereof to the sheriffs of the several shires , and stewards of the stewartries foresaids , whom we ordain to see the same published , and appoints them to send doubles thereof to all the ministers both in churches and meeting-houses within their respective jurisdictions , that upon the lords-day immediatly preceeding the saids tenth and twenty fourth days of november current , the same may be intimat and read in every paroch-church and meeting-house . certifying all such who shall contemn or neglect so religious and important a duty , as the thanksgiving hereby appointed is , they shall be proceeded against , and punished as contemners of our authority , and as highly disaffected to our persons and government . and ordains these presens to be printed . given under our signet at edinburgh , the third day of november , and of our reign the fourth year , 1692. per actum dominorum secreti concilii , et in supplementum signeti . gilb . eliot , cls. sti. concilii . god save king william and queen mary . edinburgh , printed by the heir of andrew anderson , printer to their most excellent majesties , 1692. a proclamation, for a publick solemn thanksgiving. scotland. privy council. 1691 approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b05601 wing s1786 estc r183468 52528961 ocm 52528961 179039 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05601) transcribed from: (early english books online ; image set 179039) images scanned from microfilm: (early english books, 1641-1700 ; 2776:28) a proclamation, for a publick solemn thanksgiving. scotland. privy council. scotland. sovereign (1689-1694 : william and mary) 1 sheet ([1] p.) printed by the heir of andrew anderson, printer to their most excellent majesties, edinburgh : anno dom. 1691. caption title. royal arms at head of text; initial letter. dated: given under our signet at edinburgh, the fourth day of november, and of our reign the third year. 1691. signed: d. moncreiff, cls. sti. concilii. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prayers -law and legislation -scotland -early works to 1800. public worship -scotland -early works to 1800. church and state -scotland -early works to 1800. broadsides -scotland -17th century. 2008-02 tcp assigned for keying and markup 2008-03 spi global keyed and coded from proquest page images 2008-04 emma (leeson) huber sampled and proofread 2008-10 spi global rekeyed and resubmitted 2008-12 john pas sampled and proofread 2008-12 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a proclamation , for a publick solemn thanksgiving . william and mary , by the grace of god , king and queen of great-britain , france and ireland , defenders of the faith ; to our lyon king at arms , and his brethren heraulds , macers of our privy council , pursevants , messengers at arms , our sheriffs in that part , conjunctly and severally , specially constitute , greeting : forasmuch as it hath pleased our gracious god , of his infinit goodness and mercy , not only to these nations , but likewise to the common interests ( both religious and civil ) of all christendom , to preserve our sacred person , and prosper us in our undertakings , this last summer , against these who are enemies to truth , and us ; and especially to crown our arms with the compleat reducing of ireland to our subjection and obedience ; and to restore and bring back our royal person in safety to our throne , to the joy and satisfaction of all our good subjects , after the many eminent hazards to which we have been exposed in our late expedition ; and we considering , how necessary a duty it is , and how much it does import the welfare of us , and our people , that signal blessings be owned and acknowledged , by publick and solemn thanksgivings , are resolved , humbly to acknowledge our thankfulness to the infinitly wise and good god , for such signal and seasonable mercies , conferred upon us and our people , in answer to the frequent and fervent prayers , poured forth at the several solemn fasts and humiliations , observed and keeped throughout this our antient kingdom , during our late expedition ; and the several presbyterian ministers , who were sent to attend the general assembly of the kirk of this our antient kingdom , having addressed themselves to the lords of our privy council , to interpose their authority , for appointing a solemn day of publick thanksgiving , to be religiously observed throughout this our kingdom , for the causes , and to the effect above-specified ; therefore we , with advice of the lords of our privy council , do appoint and command , that the twenty sixth day of november instant , be religiously and devoutly observed as a solemn day of publick thanksgiving by all persons within this kingdom , both in churches and meeting-houses , for returning most hearty and humble thanks , and acknowledgment to the divine goodness , for his signal blessings and deliverances already bestowed on us and our people , and to implore the continuance thereof in the gracious mercy of our god , and that a spirit of counsel and wisdom may assist us , and the princes and states our allyes , in our consultations and undertakings , for the ensuing year . and to the effect our pleasure in the premisses may be known , our will is , and we charge you strictly and command , that incontinent these our letters seen , ye pass to the mercat-cross of edinburgh , and to the mercat-crosses of the remanent head-burghs of the several shires within this kingdom , and of the stewartries of kirkcudbright , annandale and orknay ; and there , in our name and authority , make publication hereof , that none may pretend ignorance . and ordains our sollicitor to cause send printed copies hereof to the sheriffs of the several shires , and stewarts of the stewartries foresaids , whom we ordain to see the same published , and appoints them to send doubles thereof to all the ministers , both in churches and meeting . houses , within their respective jurisdictions , that upon the lords day immediatly preceeding the said twenty sixth day of november instant , the same may be read and intimat in every paroch-church and meeting-house , certifying all such , who shall contemn or neglect so religious and important a duty , as the thanksgiving hereby appointed is , they shall be proceeded against , and punished as contemners of our authority , and as highly disaffected to our person and government . and ordains these presents to be printed , and published as aforesaid . given under our signet at edinburgh , the fourth day of november . and of our reign , the third year . 1691. per actum dominorum secreti concilii . in supplementum signeti . d. moncreiff , cls. sti. concilii . god save king vvilliam and queen mary . edinburgh , printed by the heir of andrew anderson , printer to their most excellent majesties , anno dom. 1691. an act appointing a fast throughout the whole kingdom of scotland scotland. privy council. 1675 approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b05302 wing s1398a estc r182974 52612429 ocm 52612429 179547 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05302) transcribed from: (early english books online ; image set 179547) images scanned from microfilm: (early english books, 1641-1700 ; 2793:19) an act appointing a fast throughout the whole kingdom of scotland scotland. privy council. gibson, alexander, sir, d. 1693. scotland. sovereign (1649-1685 : charles ii) 1 sheet ([1] p.) printed by andrew anderson, printer to the king's most excellent majesty, edinburgh : anno 1675. caption title. royal arms at head of text; initial letter. dated at end: given under our signet, at edinburgh, the fifteenth day of july, and of our reign, the twenty seventh year, one thousand six hundred and seventy five years. signed: al. gibson, cl. sti. concilii. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng fasts and feasts -church of scotland -17th century -early works to 1800. public worship -scotland -early works to 1800. church and state -scotland -17th century -early works to 1800. broadsides -scotland -17th century. 2008-10 tcp assigned for keying and markup 2008-12 spi global keyed and coded from proquest page images 2009-01 megan marion sampled and proofread 2009-01 megan marion text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion an act appointing a fast throughout the vvhole kingdom of scotland . charles , by the grace of god , king of great brittain , france , and ireland , defender of the faith , to all and sundry our lieges and subjects whom it effeirs , greeting . forasmuch , as the almighty god , in his most wise and righteous providence , after the sinfull abuse of his most signal mercies of the blessed gospel , of our own and our subjects wonderfull deliverance from the yoke of usurpation and bondage , by the almost miraculous restauration of us to the exercise of our government , and of the long and mercifull continuance of our despised peace and plenty ; doth , by his warnings and judgements incumbent and impendent , manifestly discover his anger and displeasure against the grievous sins of this kingdom ; and particularly by the sad and pinching dearth , whereby many indigent persons and families are reduced to a starving condition , and by the long and threatning drought , the lord , in his righteous judgement , having so long bound up the clouds , making the heavens brass , and the earth iron , thereby threatning our subjects of this kingdom with the breaking of the staff of their bread , and with the dreadful plague of famine : which dispensation doth with a loud voice call upon all ranks of people for speedy and true repentance , and the national expression hereof by deep mourning and solemn fasting and humiliation . therefore we , with advice and consent of the lords of our privy council , do ordain a day of publick and solemn fasting and humiliation to be keeped and observed by all the people of this kingdom in the several paroches thereof ; strictly commanding and requiring them upon that day , to cease from all the works of their ordinary callings , and to repair to their respective paroch churches , and there make solemn confession of their sins , and implore the divine mercy for the land , by praying , mourning , fasting , and such other devotions , as are requisite and usual upon such dayes of publick humiliation : and more particularly , humbly to confess and mourn for the great neglect and contempt of , and disobedience to the blessed gospel , and the ordinances thereof , and the great and lamentable increase and prevalency of atheism , profaneness , and irreligion which is thereby occasioned , and for the sinfull undervaluing of the great blessing of peace so long enjoyed by our subjects under our government . by all which , and many other crying sins , the lords jealousie and anger are kindled , and his hand is stretched out against this kingdom , threatning the destruction of the fruits of the ground , the necessarie provision for the life of man and beast , that by serious mourning for , and sincere and hearty turning from these provoking sins , the lord may graciously pardon them and repent him of the evil seemingly determined by him , and most righteously deserved by us , and may open the clouds and grant the latter rain in its due season and measure , reserving for us the appointed weeks of the harvest . and for this end and purpose , we , with advice foresaid , do seriously recommend to , and require the arch-bishops and bishops , to be carefull that this fast be duely observed by the ministers in their respective diocesses , as followes ; to the arch-bishops of st. andrews and glasgow , the bishops of edinburgh , dunkell , brechin and dumblane , to cause it to be intimated in the several paroch kirks of their diocies upon sunday , the twenty fifth , and observed on wednesday , the twenty eighth of july instant ; and the remanent bishops , whose diocies are more remote , to cause it to be intimated on sunday , the first of august , and to be observed the fourth of angust next . and as to such ministers , who , by reason of their distance from edinburgh , cannot be so soon advertised , that they celebrate this fast upon the next convenient wednesday thereafter . given under our signet , at edinburgh , the fifteenth day of july , and of our reign , the twenty seventh year , one thousand six hundred and seventy five years . per actum dominorum secreti concilii . al. gibson , cl. s ti concilii . god save the king. edinburgh , printed by andrew anderson , printer to the king 's most excellent majesty . anno 1675. proclamation for a solemn national thanksgiving and publick prayers. scotland. privy council. 1699 approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). b05616 wing s1803 estc r216670 52529283 ocm 52529283 179051 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05616) transcribed from: (early english books online ; image set 179051) images scanned from microfilm: (early english books, 1641-1700 ; 2776:40) proclamation for a solemn national thanksgiving and publick prayers. scotland. privy council. scotland. sovereign (1694-1702 : william ii) 1 sheet ([1] p.) printed by the heirs and successors of andrew anderson, printer to the kings most excellent majesty, edinburgh : anno domini, 1699. caption title. royal arms at head of text; initial letter. intentional blank spaces in text. dated: given under our signet at edinburgh the eight day of november, and of our reign the eleventh year, 1699. signed: gilb. elliot cls. sti. concilii. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prayers -law and legislation -scotland -early works to 1800. public worship -scotland -early works to 1800. church and state -scotland -early works to 1800. broadsides -scotland -17th century. 2008-01 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-03 mona logarbo sampled and proofread 2008-03 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion proclamation for a solemn national thanksgiving and publick prayers . william by the grace of god , king of great-britain , france and ireland , defender of the faith ; to macers of our privy council messengers at arms , our sheriffs in that part , conjunctly and severally specially constitute , greeting ; forasmuch as it hath pleased god in his infinite goodness , graciously to visite this our antient kingdom , in the time of its great need and extremity , with a plentiful harvest ; as also , to return us in safety to our kingdoms to the great satisfaction and joy of all our good subjects : it is our duty by a day set apart for that effect , to pay our solemn acknowledgments , and return praise and thanks to god for so great blessings : for which also , the ministers met at edinburgh in the commission of the late general assembly , have addressed the lords of our privy council , that a solemn day may be set apart , to be religiously observed throughout this our antient kingdom , for the ends , and in manner above and aftermentioned : therefore we with advice of the lords of our privy council , do appoint and command that the thirty day of november instant be religiously observed , as a solemn day of publick worship , by all persons within this kingdom ; for returning our most humble and hearty thanks to god , for the foresaids blessings bestowed upon us and our people . and because , that notwithstanding of these , and many other mercies ; yet it hath pleased the same holy lord god , most justly for our sins , to affect both city and countrey with fore sickness , and frequent deaths , and by several other judgments , specially by frustrating the indeavours that have been made for advancing the trade of this nation , to testifie his displeasure against us. therefore , we further with advice sorefaid , require and ordain , that on the same day , solemn and fervent prayers be made to god , that he may mercifully look upon us , and that all ranks and degrees of people , may search and try their ways , and turn unto the lord , by true and unseigned repentance , that he may remove our sins the procuring cause of all affictions , and may heal this land , and take off diseases from it , and may make us more fruitful under the gospel and means of grace ; and may bless unto us what measure of plenty he hath been pleased to afford us , by the late prosperous harvest ; and we may no more abuse this his goodness into wantonness and forgetfulness , that he may be gracious unto us , and preserve our person , and may guide and direct our counsells and actings , for his glory , and the good of this our ancient kingdom , in all the concerns thereof ; and that it may please god yet to countenance and bless indeavours , for advancing the trade of the nation ; and that he may graciously preserve , protect ard direct thes ; e who are imployed therein , to a happy issue : and that he may remember in mercy , our distressed brethren , in other reformed churches and put a period to their persecutions ; and that he may in the mean time powerfully fortifie them by his grace , that they may persevere in the prosession of his truth , to the end . which day of solemn worship for thanksgiving and prayers , for the causes and ends foresaids . we hereby peremptorly require and enjoyn to be observed with all religious exercises suitable to such an occasion , by all our good subjects , ministers and others , as they will be answerable at their highest perill . our will is herefore , and we charge you strictly , and command , that incontinent thir our letters seen , ye pass to the mercat-cross of edinburgh , and remanent mercat-crosses of the hail head burghs of the several shires and stewartries within this kingdom ; and there in our name and authority , by open proclamation , make intimation hereof , that none pretend ignorance ; and ordains our solicitor to cause transmit copies hereof to the sheriffs of the several shires and stewarts of stewartries or their deputs and clerks , to be by them published at the mercat-crosses of their head burghs , upon receipt thereof ; and immediatly sent to the several ministers , to the effect , the same may be intimat and bead in their several paroch churches , upon the lords day immediatly preceeding the said thirtie day of november instant , and ordains thir presents to be printed and published . given under our signet at edinburgh the eight day of november , and of our reign the eleventh year , 1699. per actum dominorum secreti concilii . gilb . elliot cls. sti concilii . god save the king . edinburgh printed by the heirs and successors of andrew anderson , printer to the kings most excellent majesty , anno domini , 1699. a declaration of his highness, inviting the people of england and wales to a day of solemn fasting and humiliation. england and wales. lord protector (1653-1658 : o. cromwell) this text is an enriched version of the tcp digital transcription a80909 of text r211795 in the english short title catalog (thomason 669.f.20[25]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 7 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a80909 wing c7079 thomason 669.f.20[25] estc r211795 99870494 99870494 163442 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a80909) transcribed from: (early english books online ; image set 163442) images scanned from microfilm: (thomason tracts ; 247:669f20[25]) a declaration of his highness, inviting the people of england and wales to a day of solemn fasting and humiliation. england and wales. lord protector (1653-1658 : o. cromwell) england and wales. council of state. 1 sheet ([1] p.) printed by henry hills and john feild printers to his highness, london : 1655 [i.e., 1656] dated at end: given at whitehall this 14. of march 1655. reproduction of the original in the british library. eng fasts and feasts -england -early works to 1800. public worship -england -early works to 1800. great britain -history -commonwealth and protectorate, 1649-1660 -early works to 1800. a80909 r211795 (thomason 669.f.20[25]). civilwar no a declaration of his highness, inviting the people of england and wales to a day of solemn fasting and humiliation. england and wales. lord protector 1656 1197 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 mona logarbo sampled and proofread 2007-11 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion op blazon or coat of arms a declaration of his highness , inviting the people of england and wales to a day of solemn fasting and humiliation . that we all in these nations have more than ordinary cause to humble our selves , and to lay our mouths in the dust in fasting and prayer before the lord at this time , will undoubtedly be agreed by all . amongst many others let these following motives induce us to be very solemn and serious in this duty . i. we having made peace with all our neighbour nations , and upon righteous grounds deeply engaged in a war with the spaniard , with whom we had no peace , but where he pleased , and from whom we could obtain none for the future , without subjecting the lives , liberties and estates of the people of these nations trading thither , to the bloody inquisition , and other papall determinations , nor unless we would quit our claims of satisfaction for multiplied injuries done us , in shedding the innocent blood of this people , and expulsing them out of divers islands , of which they were justly possessed , as is more at large expressed in the late declaration , holding forth the grounds and reasons of our undertaking against them . the lord hath been pleased in a wonderful manner to humble and rebuke us , in that expedition to the west indies , which although we apprehend was not in favour of the enemy , yet gives us just reason to fear , that we may have either failed in the spirit and manner wherewith this business hath been undertaken , or that the lord sees some abomination , or accursed thing , by which he is provoked thus to appear against us . ii. that whilest the lord has thus abased us ( instead of humbling our selves under the mighty hand of god , and each man searching and repenting of the plague and evil of his own heart , and mourning for so great an affliction upon the whole land , and more principally on the interest and profession of the gospel in all the world ) some most unnaturally rejoice , others are apt hastily to apply according to their fancies ; being too forward to give a reason of the judgements of god , which are so great a deep , and particularly to assign the reason of this sharp dispensation , not considering that the lord may for tryal as well as in judgement , exercise the faith of his people . others imputing the cause onely to the evil of the magistrate , who profess ( if there were no other provocation ) even for their own sins justly to have incurred all this , and much more , and hope they can in some measure desire to redeem the losse sustained by this heavy stroke , with their lives , desiring nothing more than a conviction from the lord . and have appointed this day of humiliation , that the magistrate , together with all such as fear the lord , may deal impartially with their own souls , before the lord , in a matter of so great concernment . iii. that the people of god continue still in their animosities , and improve not such strokes unto love and union , whilest by the advantage thereof , the common enemy , both at home and abroad , take encouragement to hope , that the time hastneth wherein they shall swallow us up ; but instead thereof , some of the same faith in all things necessary to salvation , upon private thoughts of their own , hold up still a quarrel with , and opposition to their brethren , about christs kingdome , or rather their own understanding of the time , and manner of it , we mean those of them , who will not give way that others wait upon the spirit of god for light in this matter . others still differing about forms , even to the breach of the royal law . others repining at the present begun reformation , though having much tendency to good , both as to the comfort and security of the godly , and discountenance of wicked men , and wickedness ; wherein through god it hath had some small effect , and also , which ( which is most sad ) even because it hath had the success to unite more good men upon the old principles of love and truth than any expedient the providence of god hath brought forth since these troubles . iv. that still we murmur and are unquiet , unthankful to the lord , weary of our peace , making it a light thing to run again into blood ; we despise magistracy , and are become weary of the preaching of the gospel , and other ordinances of christ . v. oathes , prophaneness , unmercyfullness , oppression covetousness , and seeking great things in such shaking times , not mourning when the lord calls to it , nor being sensible of our condition . these and many more are just causes and provocations to us to mourn ; especially taking in this aggravation that the lord hath done for us , yea even for his people here , above what he hath done for any people . vi . adde to these the condition of the protestant churches abroad , the members whereof have very lately been massacred in piedmont without sparing age or sex , are bleeding in switzerland , divers there having been put to death for no fault , but being protestants ; the designes upon the whole interest by the popish party almost in all places of europe , and the grounds of their quarrel and persecution for religion , more clear and avowed then in many years before . vii . and lastly , that the lord would pardon the iniquities both of magistrate and people in these lands , wherein the magistrate desires first to take shame to himself and sind out his provocation , as well as lay it upon others , and that the lord would pardon our iniquities and convert us unto himself , and bless our poor friends in the indies , and go out with our fleets , and prosper our undertakings as formerly by his own blessed presence , and unite us in love , causing mercy and truth to meet together , and righteousness and peace to kiss each other , and thereby exalt his own great name , make our land glorious and bless his cause and people in all the world , and hasten the time of the pulling down of antichrist , and expelling out of these lands the unclean spirit , is this day of solemn humiliation and prayer appointed to be upon friday the 28. of march 1656. given at whitehall this 14. of march 1655. london printed by henry hills and john feild printers to his highness , 1655. by the king. a proclamation commanding the use of the book of common-prayer according to law notwithstanding the pretended ordinances for the new directory. england and wales. sovereign (1625-1649 : charles i) this text is an enriched version of the tcp digital transcription a78976 of text r212261 in the english short title catalog (thomason 669.f.9[47]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 7 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a78976 wing c2557 thomason 669.f.9[47] estc r212261 99870900 99870900 161145 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a78976) transcribed from: (early english books online ; image set 161145) images scanned from microfilm: (thomason tracts ; 245:669f9[47]) by the king. a proclamation commanding the use of the book of common-prayer according to law notwithstanding the pretended ordinances for the new directory. england and wales. sovereign (1625-1649 : charles i) charles i, king of england, 1600-1649. 1 sheet ([1] p.) by leonard lichfield, printer to the vniversitie, printed at oxford : 1645. dated at end: given at our court at oxford, this thirteenth day of november, in the one and twentieth yeare of our reigne. 1645. with engraving of royal seal at head of document. reproduction of the original in the british library. eng church of england. -book of common prayer -early works to 1800. church of england. -directory for the publique worship of god throughout the three kingdoms of england, scotland, and ireland -early works to 1800. public worship -great britain -early works to 1800. great britain -church history -17th century -early works to 1800. a78976 r212261 (thomason 669.f.9[47]). civilwar no by the king. a proclamation commanding the use of the book of common-prayer according to law, notwithstanding the pretended ordinances for t england and wales. sovereign 1645 1264 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2008-03 tcp assigned for keying and markup 2008-08 spi global keyed and coded from proquest page images 2008-09 mona logarbo sampled and proofread 2008-09 mona logarbo text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion c r diev et mon droit honi soit qvi mal y pense royal blazon or coat of arms by the king . ¶ a proclamation commanding the use of the book of common-prayer according to law , notwithstanding the pretended ordinances for the new directory . whereas by a printed paper , dated the third of ianuary last past , intituled , an ordinance of parliament for taking away the book of common-prayer , and for establishing and putting in execution of the directory for the publique worship of god ; it is said to be ordained amongst other things , that the book of common-prayer should not remaine , or be from thenceforth used in any church , chappell , or place of publique worship within the kingdome of england , or dominion of wales ; and that the directory for publique worship in that printed paper set forth , should be from thenceforth used , pursued , and observed in all exercises of publique worship of god in every congregation , church , chappell , and place of publique worship . and by another printed paper , dated the 23 day of august last past , intituled , an ordinance of the lords and commons assembled in parliament , for the more effectuall putting in execution the directory for publique worship , &c. particular directions are set downe for the dispersing , publishing , and use of the said directory , in all parishes , chappelries , and donatives , and for the calling in and suppressing of all books of common-prayer , under severall forfeitures and penalties to be levyed and imposed upon conviction before justices of assize , or of oyer and terminer , and of the peace , as by the said two printed papers may appeare . and taking into our consideration , that the book of common-prayer , which is endeavoured thus to be abolished , was compiled in the times of reformation by the most learned and pious men of that age , and defended and confirmed with the martyrdome of many ; and was first established by act of parliament in the time of king edward the sixth , and never repealed or laid aside , save only in that short time of queene maries reigne , upon the returne of popery and superstition ; and in the first yeare of queene elizabeth , it was againe revived and established by act of parliament , and the repeale of it then declared by the whole parliament , to have been to the great decay of the due honour of god , and discomfort to the professors of the truth of christs religion : and ever since it hath been used and observed for above fourescore yeares together , in the best times of peace and plenty that ever this kingdome enjoyed ; and that it conteines in it a excellent forme of worship and service of god , grounded upon the holy scriptures , and is a singular meanes and help to devotion in all congregations , and that , or some other of the like forme , simply necessary in those many congregations which cannot be otherwise supplyed by learned and able men ; and keeps up an uniformity in the church of england ; and that the directory , which is sought to be introduced , is a meanes to open the way , and give the liberty to all ignorant factious , or evill men , to broach their owne fancies and conceits , be they never so wicked or erroneous ; and to mislead people into sinne and rebellion , and to utter those things , even in that which they make for their prayer in their congregations as in gods presence , which no conscientious man can assent or say amen to . and be the minister never so pious and religious , yet it will break that uniformity which hitherto hath been held in gods service , and be a meanes to raise factions and divisions in the church . and those many congregations in this kingdom , where able and religious ministers cannot be maintained , must be left destitute of all help or meanes for their publique worship and service of god . and observing likewise , that no reason is given for this alteration , but only inconvenience alleadged in the generall ( and whether pride and avarice be not the ground , whether rebellion and destruction of monarchy be not the intention of some , and sacriledge and the churches possessions the aymes and hopes of others , and these new directories , the meanes to prepare and draw the people in for all , we leave to him who searches and knowes the hearts of men . ) and taking into our further consideration , that this alteration is introduced by colour of ordinances of parliament made without and against our consent , and against an expresse act of parliament still in force , and the same ordinances made as perpetuall binding lawes , inflicting penalties and punishments , which was never , before these times , so much as pretended to have been the use or power of ordinances of parliament , without an expresse act of parliament , to which we are to be parties . now least our silence should be interpreted by some , as a connivance or indifferency in us , in a matter so highly-concerning the worship and service of god , the peace and vnity of the church and state , and the establish'd lawes of the kingdome , we have therefore thought fit to publish this our proclamation ; and we doe hereby require and command all and singular ministers in all cathedrall and parish-churches , and other places of publique worship within our kingdome of england or dominion of wales ; and all other to whom it shall appertaine , that the said book of common-prayer be kept and used in all churches , chappells , and places of publique worship , according to the said statute made in that behalfe in the said first yeare of the said late queene elizabeth ; and that the said directory be in no sort admitted , received , or used , the said pretended ordinances , or any thing in them contained to the contrary , notwithstanding . and we doe hereby let them know , that whensoever it shall please god to restore vs to peace , and the lawes to their due course , ( wherein we doubt not of his assistance in his good time ) we shall require a strict account and prosecution against the breakers of the said law , according to the force thereof ; and in the meanetime , in such places where we shall come , and find the book of common-prayer supprest and laid aside , and the directory introduced . we shall account all those that shall be ayders , actors , or contrivers therein , to be persons disaffected to the religion and lawes establish'd ; and this they must expect , besides that greater losse which they shall sustaine by suffering themselves thus to be deprived of the use and comfort of the said book . given at our court at oxford , this thirteenth day of november , in the one and twentieth yeare of our reigne . 1645. god save the king . printed at oxford , by leonard lichfield , printer to the vniversitie . 1645. an order of parliament, for a thanks-giving together with a declaration of the grounds and reasons of it. england and wales. parliament. this text is an enriched version of the tcp digital transcription a82925 of text r212011 in the english short title catalog (thomason 669.f.15[52]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 8 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a82925 wing e1691 thomason 669.f.15[52] estc r212011 99870668 99870668 163126 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a82925) transcribed from: (early english books online ; image set 163126) images scanned from microfilm: (thomason tracts ; 246:669f15[52]) an order of parliament, for a thanks-giving together with a declaration of the grounds and reasons of it. england and wales. parliament. 1 sheet ([1] p.) printed by edward husband and john field, printers to the parliament of england, london : 1650. order to print signed: hen: scobell, cleric. parliamenti. reproduction of the original in the british library. eng public worship -great britain -early works to 1800. great britain -history -commonwealth and protectorate, 1649-1660 -early works to 1800. a82925 r212011 (thomason 669.f.15[52]). civilwar no an order of parliament, for a thanks-giving: together with a declaration of the grounds and reasons of it. england and wales. parliament. 1650 1345 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 elspeth healey sampled and proofread 2007-11 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion an order of parliament , for a thanks-giving : together with a declaration of the grounds and reasons of it . ever since that wonderful and unexpected victory , which the lord was pleased the last summer to give unto a small party of the parliaments forces then in dublin , against that numerous and potent army under ormond , which was a door of hope to the parliament , and their army then on their way for ireland , that the lord , who had made so open a way for them , would vouchsafe his presence with them , to carry on and perfect that work which himself had so eminently begun in that admirable providence , wherein he had , as it were , by a worm threshed the mountains : the same gracious hand hath gone along from time to time with his servants there , vouchsafing them many victories , giving in many strong cities , towns , castles and garisons into their hands , raising up their spirits , overcoming great difficulties , furnishing seasonable supplies , and dismaying the hearts of the enemies , and that in such a series of continued successes , as is just matter of high admiration , and perpetual thankfulness in all that truly fear the lord , and love his cause and people . and seeing every addition of mercy , is a further obligation to thankfulness and duty ; and that the lord hath been pleased , as a further manifestation of his goodness , to give up into the hands of the parliament forces there , carlo , a garison of much strength and importance ; waterford , a great and populous town , and the most considerable harbor in all ireland , upon saturday the tenth of august instant ; together with the strong castle of duncannon , since likewise surrendred upon articles : the parliament of england have thought fit not to let such great mercies pass , without an especial return of thankfulness , but to publish the narrative thereof , as it comes to us in a letter from the deputy general of ireland ; ( viz. ) the effect whereof is as followeth : the deputy having received at the late leaguer before catherlagh , several alarms of great forces of the enemies rising and appearing within the counties of cork , kerry , limrick and tipperary , to the distressing and endangering of our parties and garisons in those parts ; where the enemy threatned to destroy our quarters , and probably designed a conjunction of their most considerable forces , in order to the relief of waterford , and an attempt upon that small party that was left to block it up ; after he had disposed divers of his forces to secure carrick , to repel and oppose the enemy in carbery , and the western parts , and to march to the relief of our forces in kerry and limrick , leaving sir hardress waller with the body of the army , to carry on the business about catherlagh , did himself draw down with a small party of foot towards waterford , to beleaguer it more straitly : coming before waterford with those foot , and some small parties left there before , to block it up at a distance , applied himself to a closer siege of it , making two quarters within shot of their walls , which with our foot at the abbey on the other side of the water , kept them close within the town on every side ; and then trying them with a summons , the enemy within so despised our small numbers , as that they made an offer , as if they durst set open one of their gates , and let in all our foot to make the best of it : and to that being answered , it was but a vain brag , and they durst not make it good ; they in reply , for their honors sake , seemed to adhere to their former vanity , but with such conditions and cautions , as they might be sure would not be accepted : but that the power of god might appear in our despised weakness against this pride of man , these sons of honor , as they would be thought , did even in both the same letters , unequally subjoyn to these high vapors , an offer of treaty for surrender : during which time , news came from catherlagh , that it had pleased god , beyond , or much before expectation , upon our mens battering , and then taking by storm ( without loss on our part ) a small tower on their bridge over the barrow , to bring down the enemies hearts to a treaty , and surrender of that strong and important place . hereupon the deputy conceiving waterford to be attemptible by force in one or two places , though otherwise exceedingly fortified : while preparations were made for that attempt , the lord wrought upon the hearts of the enemy to desire a treaty , without their terms of honor , which formerly they insisted on ; by which , after high demands , rejected on our part with indignation , they were on tuesday the sixth of this instant august , brought to surrender upon articles , which was performed on saturday following ; at which time there marched out about seven hundred men well armed , the townsmen more numerous then before was believed , and the town better fortified in all parts , and more difficult to be attempted then our forces conceived , there being many private stores , sufficient to have maintained them a long time : whereby we may see the hand of god , in over-powering the hearts of the enemy , which was the onely cause of their present surrender . by this of waterford and catherlagh , god was pleased to extend his hand toward duncannon , the enemy there ( though a priest were governor ) having on the same saturday , with colonel cooks leave , sent one to waterford , to see whether it were surrendred , did on the eleventh of this moneth desire a treaty , which produced , through the same divine mercy , a surrender of the same castle of duncannon , upon articles , on saturday the seventeenth of this moneth ; since which time , the strong garison and castle of charlemount is likewise surrendred , whereby the whole province of ulster is now intirely in the power of the parliament . for all which great mercies , the parliament doth order and appoint , that all ministers of the several congregations within the cities of london and westminster , and the late lines of communication , and weekly bills of mortality , do in their respective churches and chappels return humble thanks unto almighty god , on the next lords-day , being the first day of september next : and all ministers of all other churches and chappels within england , wales , and town of berwick upon tweed , do upon that day fortnight , being the fifteenth day of the said moneth of september , render thanks to god for the same . and that upon the said respective days , all and every the said ministers do reade this order and narrative in their said congregations , immediately after the psalm before the sermon , for the better stirring up of the hearts of the people to praise god for the same . die veneris , 30o augusti , 1650. ordered by the parliament , that this order and declaration be forthwith printed and published . hen : scobell , cleric . parliamenti . london , printed by edward husband and john field , printers to the parliament of england . 1650. die sabbathi, 7. martii, 1645. whereas thursday next is by former order appointed for a day of publique thanksgiving for the great mercy of god in giving successe to the parliaments forces against the enemy at torrington in devonshire: ... england and wales. parliament. house of commons. this text is an enriched version of the tcp digital transcription a83880 of text r212282 in the english short title catalog (thomason 669.f.9[54]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 8 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a83880 wing e2785b thomason 669.f.9[54] estc r212282 99870920 99870920 161152 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a83880) transcribed from: (early english books online ; image set 161152) images scanned from microfilm: (thomason tracts ; 245:669f9[54]) die sabbathi, 7. martii, 1645. whereas thursday next is by former order appointed for a day of publique thanksgiving for the great mercy of god in giving successe to the parliaments forces against the enemy at torrington in devonshire: ... england and wales. parliament. house of commons. 1 sheet ([1] p.) printed by richard cotes, london : 1645. [i.e. 1646] signed: h. elsynge cler. parl. d. com. annotation on thomason copy: "march. 11th.". reproduction of the original in the british library. eng public worship -great britain -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. a83880 r212282 (thomason 669.f.9[54]). civilwar no die sabbathi, 7. martii, 1645. whereas thursday next is by former order appointed for a day of publique thanksgiving for the great mercy of england and wales. parliament. 1645 1368 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2008-01 emma (leeson) huber sampled and proofread 2008-01 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion die sabbathi , 7. martii , 1645. whereas thursday next is by former order appointed for a day of publique thanksgiving for the great mercy of god in giving successe to the parliaments forces against the enemy at torrington in devonshire : and whereas since the appointment of the said day of thanksgiving the parliaments forces in severall parts of the kingdome have given the enemie divers defeats , and gained severall strength which are now in the possession of the parliament : it is thereupon ordered , that the respective ministers within the limits where the said day of thanksgiving is appointed to be observed , and kept ; do make mention of these severall mercies and successes , and stirre up the people to a due thankfulnesse for the same ; and to the end the said mercies and successes may bee the better taken notice of , mr. rouse , sir peter wentworth , mr. gourdon , and mr. alderman pennington are to collect the same ; to the end the ministers may bee acquainted with the particulars thereof . and the lord major of london is desired to take care that the ministers may have timely notice of this order . h. elsynge cler. parl. d. com. whereas heretofore it pleased god in the very dayes of thankesgiving for former mercies , to meet us with new ; as if hee had taken notice of our thankfulnesse , and encouraged us to it , as a duty that gives him both honour and delight : now , the infinite goodnesse of the same gracious god hath prevented our day of thankesgiving ( lately appointed for the blessed successe of the parliaments army at torrington , ) with many mercies and successes in sundry parts of this kingdom ; and hath sent them to us as grounds and encouragements to give him on this day a larger , fuller , and more zealous thankesgiving : for the further advancement whereof , there are many observable passages of divine providence . in the first place we may take notice that ragland castle in wales was long fortified by the earl of worcester a papist , which of late much increased in strength , and committed many cruelties upon the county of monmouth , plundering , firing , and destroying towns and houses ; having the whole country under their power , except some few garisons of the parliaments , no way able to resist them . the ragland horse drew towards cardiffe in glamorgan-shire , a parliament garison ; whereupon the governour and committee there , sent to collonel kerne lately appointed high sheriffe by the parliament , and to the rest of the country to rise in a body to oppose the enemy : but contrary to expectation , collonel kerne and the malignant gentry being at their rendezvouze , prevailed with the people to besiege cardiffe , which was done with about 2000 men : they tooke the towne in a short time , having the assistance of the malignant townesmen . the governour , committee , and souldiers betook themselves to the castle ; gods providence so cast it , that major generall laughorne , sir trevor williams and collonell keyrle came in season , ( provision being almost spent in the castle , ) and fought with the countrey-men and ragland forces , ( who were joyned on a heath neare the town , ) routed them , tooke many prisoners , and forced them to fly back to the town : major generall laughorne pursued , and relieved the castle ; the enemy continued in the towne a while ; at last articles were agreed , that they should march away with colours flying , match lighted , &c. but having marched some distance from the towne , occasion was given by the enemy for breach of articles , whereupon they engaged in a very hot fight , in which were slaine and drowned of the enemy neare 400 , about 500 taken prisoners , the rest scattered and fled . we lost very few men in this service , though many hurt : had this treacherous plot taken effect , south-wales had been lost again , which probably would have afforded thousands to the king to joyne in a body with sir jacob ashley , who drew his forces that way . this , if rightly considered with the circumstances , is none of the least mercies , among many late successes and victories which god hath vouchsafed us . the deliverance also of abbington is an observable mercy . the enemy came to abbington with a 1000 horse , and about a 1000 foot ; they drave our men from the works , and entred above 300 men , and possest themselves of sundry guards , works , and the magazine it self ; but our horse and foot resisted them valiantly , routed them , and made them quit their ground , god at that time raising their spirits to a great height of resolution . after the taking of torrington in devon , some forces advancing towards stratton in cornwall , and the enemy making resistance , it pleased god to put them to flight , and there were taken about 300 horse , and 80 prisoners . after this our army came to launceston a chief town in cornwall , which after some opposition they took , with the armes and magazine in it . and it may be worthy both of notice and thankesgiving , that our souldiers there were so temperate and obedient , that notwithstanding the opposition made at the towne ; yet they did not plunder so much as one house ; which no question was a great conquest upon themselves , and advanced much the conquering of that county ; especially since before the armies comming to launceston , the people were possest with an opinion that there would be no mercy shown to the cornish . it is also observable , that god hath strucken the enemy with a terror there ; and divers persons of quality send for protections , and daily make their submissions ; and not above 80 foot appeared upon the calling of their pose ; whereas heretofore thousands have appeared . and now our army advancing towards bodmin , a town about twenty miles within cornwall , the enemy did quit the town by night , hopton himself bringing up the reare of them . in those parts six troopers drove away the convoy of four load of ammunition ; and four troopers overtaking 42 musketeers with matches lighted , and muskets loaden , made them all lay down their armes , and brought them back prisoners . the maine body of the enemies army , consisting most of horse is driven far into cornwall , and being shut up behinde by our forces , is inclosed both before and on every side by the sea , and hath little rest , being alarm'd by our parties . beyond all this , god hath delivered not onely their forces and forts , but their counsells into our hands ; and the delivering up of their counsells , delivers also their cause : for by gods especiall providence , a ship comming into padstow ( a sea town in cornwall , ) and bringing in divers of the native irish ( most of which , those of the town destroyed ) there came also with them a packet of letters from ormond , clamorgan , and digby , which being cast into the sea was recovered again , and contained matters of great consequence , that concern the bringing in of a multitude of irish into this kingdom . thus their counsells being brought to light , their cause therein appears most abominable , while there must needs be a likenesse between it , and those that support it : now the supporters of it are idolatrous and bloody irish rebells and traytors . london printed by richard cotes , 1645. die lunæ, 8. junii. 1646. it is this day ordered by the commons now assembled in parliament, that on the next lords day the respective ministers of the severall churches, and chappels within the cities of london and westminster, ... england and wales. parliament. house of commons. this text is an enriched version of the tcp digital transcription a83728 of text r212298 in the english short title catalog (thomason 669.f.9[63]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 1 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a83728 wing e2603e thomason 669.f.9[63] estc r212298 99870936 99870936 161161 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a83728) transcribed from: (early english books online ; image set 161161) images scanned from microfilm: (thomason tracts ; 245:669f9[63]) die lunæ, 8. junii. 1646. it is this day ordered by the commons now assembled in parliament, that on the next lords day the respective ministers of the severall churches, and chappels within the cities of london and westminster, ... england and wales. parliament. house of commons. 1 sheet ([1] p.) s.n., [london : 1646] title from heading and first lines of text. imprint from wing. signed: h. elsynge cler. parl. d. com. an order of the commons that the following sunday be appointed a thanksgiving day for various parliamentary successes. reproduction of the original in the british library. eng public worship -great britain -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. great britain -politics and government -1642-1649 -early works to 1800. london (england) -history -17th century -early works to 1800. westminster (london, england) -history -17th century -early works to 1800. a83728 r212298 (thomason 669.f.9[63]). civilwar no die lunæ, 8. junii. 1646. it is this day ordered by the commons now assembled in parliament, that on the next lords day the respective minis england and wales. parliament. 1646 161 1 0 0 0 0 0 62 d the rate of 62 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 mona logarbo sampled and proofread 2007-10 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion die lunae , 8. junii . 1646. it is this day ordered by the commons now assembled in parliament , that on the next lords day the respective ministers of the severall churches , and chappels within the cities of london and westminster , and lines of communication and weekely bills of mortallity , doe take notice of the late severall mercies of almighty god to the forces of the parliament in the regaining and reducing of the severall garrisons of tudbury castle , dudley castle , hartlebury castle , ludlow towne and castle , and of bostoll house ; and to acknowledge and returne hearty thanks for the same . and that the lord major of the city of london be desired to take care that timely notice may be given hereof to the ministers . and mr. alderman atkin ▪ is to acquaint the lord major with this order . h. elsynge cler. parl. d. com. an act appointing thursday the last day of february, 1649. for a solemn day of humiliation, fasting & prayer and declaring the grounds thereof. england and wales. parliament. this text is an enriched version of the tcp digital transcription a84563 of text in the english short title catalog (thomason 669.f.15[11]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a84563 wing e981 thomason 669.f.15[11] 99870059 99870059 163086 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a84563) transcribed from: (early english books online ; image set 163086) images scanned from microfilm: (thomason tracts ; 246:669f15[11]) an act appointing thursday the last day of february, 1649. for a solemn day of humiliation, fasting & prayer and declaring the grounds thereof. england and wales. parliament. 1 sheet ([1] p.) printed by edward husband and john field, printers to the parliament of england, london : 1649. [ie. 1650] order to print signed: hen: scobell, cleric. parliamenti. reproduction of the original in the british library. eng fasts and feasts -england -early works to 1800. public worship -great britain -early works to 1800. great britain -politics and government -1649-1660 -early works to 1800. a84563 (thomason 669.f.15[11]). civilwar no an act appointing thursday the last day of february, 1649. for a solemn day of humiliation, fasting & prayer: and declaring the grounds the england and wales. parliament. 1649 516 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2007-12 elspeth healey sampled and proofread 2007-12 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion an act appointing thursday the last day of february , 1649. for a solemn day of humiliation , fasting & prayer : and declaring the grovnds thereof . the lord who ruleth over the nations , who disposeth and ordereth all things , according to the good pleasure of his own will , hath in our age ( as in former generations ) exceedingly glorified his wisdom , power and mercy , that he might warn and awaken the inhabitants of the earth unto a diligent enquiry after him , a faithful and fruitful living before him ; his voyce and his hand hath been heard , and seen in this land most eminently , in rescuing us out of the destroying hands of tyranny , popery and supersition : which experience of the lords wonderful goodness and mercy towards this nation , might have wrought an answerable return of duty and obedience ; and the sense of the want hereof ought to fill us with shame , astonishment and confusion of face , especially when ( in stead thereof ) we finde in the midst of it , such crying sins , hideous blasphemies , and unheard of abominations ( and that by some under pretence of liberty , and greater measure of light ) as after all our wondrous deliverances , do manifest themselves to the exceeding dishonor of god , and reproach of our christian profession : to the end therefore that this nation in general , and every one in particular may have an opportunity to know and acknowledge their sins in the sight of god , and be truly humbled for them ; and that earnest prayer and supplication may be put up on behalf of this commonwealth , for the advancement of the kingdom of christ , and propagation of his gospel throughout the same , and all the dominions thereof ; that the good hand of god may be continued with us in perfecting his great works , which have been carryed on to so good a degree in england and ireland ; that all differences among brethren might be reconciled in love ; that the designs , combinations and conspiracies of all wicked men ( whether within or without us ) to imbroil this nation in a new war , may be discovered and prevented ; and that whilest ungodly men do make the arm of flesh their confidence , we may testifie ( from an abundant experience of the lords goodness ) that our strength is onely in the living god : be it therefore enacted and declared , that thursday the last day of february , 1649. be appointed and kept as a solemn day of fasting , prayer and humiliation , for the ends aforesaid . die lunae , 4o februarii , 1649. ordered by the parliament , that this act be forthwith printed and published . hen : scobell , cleric , parliamenti . london , printed by edward husband and john field , printers to the parliament of england . 1649. an act for a day of publique thanksgiving to be observed throughout england and wales, on thursday on the first of november, 1649. together with a declaration of the grounds thereof. england and wales. parliament. this text is an enriched version of the tcp digital transcription a84579 of text r211282 in the english short title catalog (thomason 669.f.14[80]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a84579 wing e993 thomason 669.f.14[80] estc r211279 estc r211282 99870010 99870010 163067 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a84579) transcribed from: (early english books online ; image set 163067) images scanned from microfilm: (thomason tracts ; 246:669f14[80]) an act for a day of publique thanksgiving to be observed throughout england and wales, on thursday on the first of november, 1649. together with a declaration of the grounds thereof. england and wales. parliament. 1 sheet ([1] p.) printed by john field for edward husband, printer to the parliament of england, london : 1649. order to print dated: 11 oct. 1649. signed: hen: scobell, cleric. parliamenti. reproduction of the original in the british library. eng fasts and feasts -england -early works to 1800. public worship -england -early works to 1800. great britain -history -commonwealth and protectorate, 1649-1660 -early works to 1800. a84579 r211282 (thomason 669.f.14[80]). civilwar no an act for a day of publique thanksgiving to be observed throughout england and wales, on thursday on the first of november, 1649. together england and wales. parliament. 1649 734 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-09 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-12 mona logarbo sampled and proofread 2007-12 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion blazon or coat of arms an act for a day of publique thanksgiving to be observed throughout england and wales , on thursday the first of november , 1649. together with a declaration of the grounds thereof . the great and wonderful providences , wherein the lord hath eminently gone forth in mercy towards this nation , have been such , that howsoever many do shut their eyes , or murmure against them , or at least refuse to joyn in publique acknowledgements , and thanksgiving to almighty god for the same ; nevertheless , the lord hath been pleased to publish to all the world , that it is the work of his own hand : nor hath his infinite goodness and favor been restrained to england onely , but extended to ireland , which he hath been pleased to remember in its low estate ; and when his people there were as dry bones , he hath not onely revived them in a way almost as miraculous as a resurrection from the dead , but been pleased to raise both them and us to a high pitch of hope , that the lord will go on to perfect his work in that land , and make it likewise at last a quiet habitation for his people , and establish the power and purity of the gospel there . the consideration whereof , and of the goodness and power of god in the late wonderful victory , which he hath been pleased to give unto the parliaments forces there before dublin ( never to be forgotten ) and the further progress god hath made in giving in drogheda , a place of great strength and consequence , defended by a considerable number of their prime officers and soldiers , the particulars whereof are expressed in the lord lieutenants and other letters , lately printed ; and since that , by striking terror into the hearts of the enemy , so as they have yielded up or deserted many other considerable castles and garisons , as trym , dundalk , carlingford , the newry , and other places , and some other additional victories which god hath cast in since , cannot but make a deep impression on the hearts of all that fear the lord , and provoke them to exceeding thankfulness and rejoycing . upon consideration of all which , the parliament out of their deep sense of so great and continued mercies , have thought fit , as in duty to god , to set apart a day for publique and solemn thanksgiving to the lord , the author of these mercies : and they do therefore enact and ordain , that thursday the first of november next , be kept as a day of publique thanksgiving to the lord , in all the churches and chappels , and places of divine worship within this commonwealth of england , dominion of wales , and town of berwick upon tweed : and that the ministers of the respective parishes and places aforesaid , be and hereby they are required and enjoyned to give publique notice on the lords-day next preceding the said first of november , of the day so to be observed , to the end the people of their several congregations may the more generally and diligently attend the publique exercise of gods worship and service , there to be dispensed upon this occasion ; at which time , that the people may be more particularly and fully informed of this great victory and successes , the said ministers are hereby required to publish and read this present act. and for the better observation of the day , the parliament doth hereby inhibit and forbid the holding or use of all fairs , markets , and servile works of mens ordinary callings upon that day : and all majors , sheriffs , iustices of the peace , constables and other officers , be and are hereby enjoyned to take especial care of the due observance of the said day of thanksgiving accordingly . die jovis , 11 octobr. 1649. ordered by the commons assembled in parliament , that this act be forthwith printed and published . hen : scobell , cleric ' parliamenti . london , printed by john field for edward husband , printer to the parliament of england . 1649. by the king. a proclamation for setting apart a day of solemn and publick thanksgiving throughout the whole kingdom england and wales. sovereign (1660-1685 : charles ii) this text is an enriched version of the tcp digital transcription a79334 of text r212403 in the english short title catalog (thomason 669.f.25[40]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a79334 wing c3426 thomason 669.f.25[40] estc r212403 99871027 99871027 163845 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a79334) transcribed from: (early english books online ; image set 163845) images scanned from microfilm: (thomason tracts ; 247:669f25[40]) by the king. a proclamation for setting apart a day of solemn and publick thanksgiving throughout the whole kingdom england and wales. sovereign (1660-1685 : charles ii) charles ii, king of england, 1630-1685. 1 sheet ([1] p.) printed by christopher barker and john bill, printers to the kings most excellent majesty, london : 1660. dated at end: given under our sign manual at our court at whitehal, the fifth day of june, in the twelfth year of our reign, 1660. annotation on thomason copy: "june 7". reproduction of the original in the british library. eng public worship -great britain -early works to 1800. great britain -history -charles ii, 1660-1685 -early works to 1800. great britain -politics and government -1660-1688 -early works to 1800. a79334 r212403 (thomason 669.f.25[40]). civilwar no by the king. a proclamation for setting apart a day of solemn and publick thanksgiving throughout the whole kingdom. england and wales. sovereign 1660 845 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2008-07 tcp assigned for keying and markup 2008-08 spi global keyed and coded from proquest page images 2008-09 mona logarbo sampled and proofread 2008-09 mona logarbo text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion c r diev et mon droit honi soit qvi mal y pense royal blazon or coat of arms by the king . a proclamation for setting apart a day of solemn and publick thanksgiving throughout the whole kingdom . charles r. whereas it hath pleased almighty god to manifest his own immediate goodness , wisdom , and power , in his late providence towards us , and our kingdoms , wherein , beyond all humane deans and contrivances , as well of our friends for us , as of our adversaries against us , he hath by the interposition of his own power and wisdom , after a long and tedious exile , returned us home to our people , and , after a long , and seemingly invincible , interruption , restored our people and kingdoms to their ancient rights . liberties , and government ; and all this brought about , by his most wise and over-ruling hand , without any effusion of blood : but , instead thereof , filling the hearts of us , and our people , as full of mutual love , confidence , and joy , as became such a restitution of king and people , whereby the merry is not onely advanced , but the hopes of most happy consequences , thereupon , are increased : we cannot upon the due consideration hereof , but with all humility admire and adore the merry and goodness of god , in these his signal manifestations thereof ; and we looked , and still look upon them as invitations from heaven to us , and all our people , unto most entire thankfulness for the same unto almighty god , and publick and chearful expressions thereof . and whereas in the midst of those our considerations , both our houses of parliament by their address of the one and twentieth of may last , have humbly shewed unto us , that such is the inestimable blessing of our restitution to our royal throne , which at once hath put a period to the calamities of three kingdoms , and to all the sorrows and sufferings of our royal person and family , that they cannot but account it as an entrance into the state of joy and happiness , which obligeth all our subjects to render an everlasting tribute of praise and thanksgiving to almighty god , for these glorious mercies to his afflicted people . and to the end , some solemn time may be set apart for the publick performance of this duty ; and that all our subjects in england and wales , and the town of berwick upon twede , do equally share in the joys of this deliverance , may be united in these devotions , which are offered for it , they therefore humbly beseeched us , that we would be pleased by our royal proclamation to set apart some day , for a publick thanksgiving throughout all these our dominions . we willing that the just tribute of praise and thanksgiving to our great soveraign the king of heaven and earth be returned by us , and all our people for these his deliverances and mercies ; and that as his mercy is of universal concernment to us and all our subjects , so , to the end , that the publick returns of our praise to god , for the same , though it cannot equalize , yet it may in some measure answer the amplitude of the benefit . we do hereby publish and declare , that the twenty eight day of this instant june , be set apart and observed as a day of publick thanksgiving to almighty god , throughout our kingdom of england , dominion of wales , and town of berwick , for this his great mercy ; and we do direct and appoint , that this our proclamation be publickly read in all churches and chappels , on some lords day , precedent thereunto , to the end that notice be taken thereof , and due thanks and praise may , upon the said twenty eighth day of june , be offered up unto almighty god by us and all our people , with one heart , and that humble supplications be poured out before him , for his continual assistance and improvement of this and all his mercies , to the honor of his great name , and the safety , peace and benefit of all our kingdoms and dominions . we willing and strictly commanding all persons within these our dominions , with all sobriety , reverence , and thankfulness , to set apart that day to this duty , and to observe the same as becomes so solemn an occasion . given under our sign manual at our court at whitehal , the fifth day of june , in the twelfth year of our reign , 1660. london , printed by christopher barker and john bill , printers to the kings most excellent majesty . 1660. a proclamation for a solemn thanksgiving. scotland. privy council. 1693 approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). b05617 wing s1804 estc r183482 52529284 ocm 52529284 179052 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05617) transcribed from: (early english books online ; image set 179052) images scanned from microfilm: (early english books, 1641-1700 ; 2776:41) a proclamation for a solemn thanksgiving. scotland. privy council. scotland. sovereign (1689-1694 : william and mary) 1 sheet ([1] p.) printed by the heir of andrew anderson, printer to their most excellent majesties, edinburgh : anno dom. 1693. caption title. initial letter. dated: given under our signet at edinburgh, the eighth day of november, and of our reign the fifth year, 1693. signed: gilb. elliot. cls. sti. concilii. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prayers -law and legislation -scotland -early works to 1800. public worship -scotland -early works to 1800. church and state -scotland -early works to 1800. broadsides -scotland -17th century. 2008-01 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-03 mona logarbo sampled and proofread 2008-03 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a proclamation for a solemn thanksgiving . william aud mary by the grace of god , king and queen of great brittain , france and ireland , defenders of the faith : to our lyon king at arms , and his brethren ; heraulds , macers of our privy council , pursevants , or messengers at arms ; our sheriffs in that part , conjunctly and severally , specially constitute , greeting ; for as much , as we and all our good subjects , are in duty bound , to return praise and glory to god , by a day of solemn thanksgiving , for his manifold blessings bestowed upon us , and our kingdoms : and particularly , that he hath been pleased to preserve our royal person , from the many and great danger : of war we were necessarly exposed to , for the defence and protection of the protestant religion , and our government , against the designs and attempts of all our enemies , during our last campaign in flanders , and to restore and bring back our royal person in safety to our kingdoms , to the great satisfaction and joy of all our good subjects ; and that also the ministers assembled in the synod of lothian , and tueeddale , and such as correspond with them from several other synods , have moved to the lords of our privy council , that a solemn day of publick thanksgiving , may be set apart for the causes foresaids , to be religiously observed throughout this our ancient kingdom . therefore , we , with advice of the lords of our privy council , do appoint and command , that the sixteenth day of november current , for all within the town of edinburgh , and suburbs thereof ; and the shires of edinburgh , haddington and linlithgow ; the sheriffdom of berwick , and shires of fyse stirling , kinross and clackmannan . and the twentythird day of the said month for all the rest of this our ancient kingdom , to be religiously and devoutely observed , as a solemn day of publict thanksgiving , by all persons within this kingdom , in all churches and meeting-houses , for returning most humble and hearty thanks to almighty god , for the signal blessings and deliverances already bestowed upon us , and our people : and to implore the increase and continuance thereof . and that his divine presence , with a spirit of counsel and wisdom , may direct and assist us in all our consultations and undertakings , at home and abroad , in time coming . and to the effect our pleasure in the premisses may be known , our will is herefore , and we charge you strictly ; and command , that incontinent these our letters seen , ye pass to the mercat cross of edinburgh , and remanent mercat crosses of the whole head burghs of the several shires and srewartries within this kingdom , and there , in our name and authority , make publication hereof , that none may pretend ignorance : and ordains our solicitor to cause make intimation hereof , to the ministers within the town of edinburgh , and suburbs , by sending copies to them , or any other way he thinks fit ; and to cause send printed copies hereof , to the sheriffs of the several shires , and stewarts of the stewartries foresaids , whom we ordain to see the same published , and appoints them to send doubles thereof , to all ministers in churches and meeting-houses , within their respective jurisdictions , that upon the lords day , immediatly preceeding the respective days foresaids , the same may be intimat and read in every paroch church and meeting-house : certifying all such who shall contemn or neglect so religious and important a duty , as the thanksgiving hereby appointed is , they shall be proceeded against and punished as contemners of our authority , and as highly disaffected to our persons and government , and ordains these presents to be printed . given under our signet at edinburgh , the eighth day of november , and of our reign the fifth year , 1693 . per actum dominorum secreti concilii . & in supplementum signeti . gilb . elliot . cls. sti. concilii . god save king william and queen mary . edinburgh , printed by the heir of andrew anderson , printer to their most excellent majesties , anno dom. 1693. a proclamation, indicting a solemn and publick thanksgiving throughout the kingdom of scotland, to be kept upon the ninth of september next, for his majesties safe delivery from the late phanatical conspiracy against his majesty, his royal highness and government. scotland. privy council. 1683 approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b05711 wing s1948 estc r183568 52612337 ocm 52612337 179640 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05711) transcribed from: (early english books online ; image set 179640) images scanned from microfilm: (early english books, 1641-1700 ; 2794:34) a proclamation, indicting a solemn and publick thanksgiving throughout the kingdom of scotland, to be kept upon the ninth of september next, for his majesties safe delivery from the late phanatical conspiracy against his majesty, his royal highness and government. scotland. privy council. scotland. sovereign (1649-1685 : charles ii) 1 sheet ([1] p.) printed by the heir of andrew anderson, printer to his most sacred majesty, edinburgh : anno. caption title. royal arms at head of text; initial letter. dated at end: given under our signet at haly-rude-house, the seventh day of august, one thousand six hundred and eighty three. and of our reign, the thirtieth and fifth year. signed: will. paterson, cls. sti. concilij. ms. notes at foot of text. imperfect: creased with slight loss of text. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng public worship -scotland -early works to 1800. rye house plot, 1683 -early works to 1800. broadsides -scotland -17th century. 2008-01 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 emma (leeson) huber sampled and proofread 2008-08 spi global rekeyed and resubmitted 2008-10 mona logarbo sampled and proofread 2008-10 mona logarbo text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion c r honi soit qvi mal y pense royal blazon or coat of arms a proclamation , indicting a solemn and publick thanksgiving throughout the kingdom of scotland , to be kept upon the ninth of september next , for his majesties safe delivery from the late phanatical conspiracy against his majesty , his royal highness and government . charles by the grace of god , king of great britain , france and ireland , defender of the faith , to our lyon king at arms and his brethren heraulds , macers , pursevants , and messengers at arms , our sheriffs in that part conjunctly and severally , specially constitute , greeting ; to all and sundry our good subjects greeting ; forasmuch as almighty god in his mercy , and by his wonderful providence , hath brought to light , defeated and confounded a most un-natural , traitorous and diabolical conspiracy , contrived and carried on by persons of phanatical , atheistical and republican principles , for taking away our sacred life , and the life of our dearest brother james duke of albany , subverting of our government , and involving these kingdoms in bloud , confusion and miseries ▪ concerning which treasonable conspiracy , we have emitted our royal declaration to all our loving subjects , at our court at whitehall , the 28th . of july last , in this 35th . year of our reign , which we have ordered to be re-printed here . and we being deeply sensible of the humble and grateful praises and adoration , we owe to the divine majesty , for this great and signal instance of his watchful care over us , whom he hath so long preserved , and so often delivered by miracles , have out of our religious disposition , readily approven of an humble motion made to us for commanding an solemn and general thanksgiving , to be religiously observed throughout this whole kingdom , to offer up devout praises and thanksgiving to almighty god , for this eminent and miraculous deliverance granted to us , and in us , to all our loyal and dutiful subjects ; as also , fervently to pray that god may continue his gracious care over us , and his mercies to these kingdoms , and more and more bring to light , defeat and confound all traitorous conspiracies , associations and machinations against us , our dearest brother and government ; we with advice of our privy council , have therefore thought fit by this our royal proclamation , to indict a general and solemn thanksgiving , to be observed throughout this kingdom , that all our loving subjects may offer their devout praises and gratulations , and their fervent prayers and supplications to almighty god for the purposes foresaid ; and we strictly command and charge , that the said solemn thanksgiving be religiously and devoutly preformed by all our subjects and people within this our kingdom , upon the ninth of september next ; and to the end this part of divine worship , so pious and necessary , may be uniformly and at the same time offered by all our loving and loyal subjects ; we hereby require the reverend arch-bishops and bishops to give notice hereof to the ministers in their respective diocesses , that upon the lords day immediatly preceeding the said 9th . day of september next , as also upon the said 9th . of september they cause read and intimat this our royal proclamation from the pulpit in every paroch church , together with our foresaid declaration , dated at our court at whitehall as said is , and that they exhort all our subjects to a serious and devout performance of the saids prayers , praises and thanksgiving , as they tender the favour of almighty god , and the safety and preservation of our sacred life and government ; certifying all such as shall contemn or neglect this so religious and important a duty , they shall be proceeded against , and punished as contemners of our authority , and as persons highly disaffected to our person and government . and ordains these presents to be printed . given under our signet at haly-rud-house , the seventh day of august , one thousand six hundred eighty and three . and of our reign , the thirtieth and fifth year . per actum dominorum secreti concilij . will. paterson . cls. sti. concilij . god save the king . edinburgh , printed by the heir of andrew anderson , printer to his most sacred majesty . 1683. the declaration of sir hardresse waller, major general of the parliaments forces in ireland, and the council of officers there hardress, waller, sir, 1604?-1666?. this text is an enriched version of the tcp digital transcription a97039 of text r211464 in the english short title catalog (thomason 669.f.22[70]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 7 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a97039 wing w536 thomason 669.f.22[70] estc r211464 99870188 99870188 163652 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a97039) transcribed from: (early english books online ; image set 163652) images scanned from microfilm: (thomason tracts ; 247:669f22[70]) the declaration of sir hardresse waller, major general of the parliaments forces in ireland, and the council of officers there hardress, waller, sir, 1604?-1666?. england and wales. army. 1 sheet ([1] p.) printed by william bladen, by special order ; and reprinted at london by john macock, dublin : [london] : 1659. [i.e. 1660] dated and signed at end: dated at dublin-castle, the 28. of december; 1659. har. waller. on the duty of thankfulness to god "for the late dispensations of his gracious appearances;" and appointing the following tuesday a day of public thanksgiving. annotation on thomason copy: "jan: 17". reproduction of the original in the british library. eng england and wales. -army -early works to 1800. public worship -ireland -early works to 1800. great britain -history -commonwealth and protectorate, 1649-1660 -early works to 1800. ireland -history -1649-1660 -early works to 1800. a97039 r211464 (thomason 669.f.22[70]). civilwar no the declaration of sir hardresse waller, major general of the parliaments forces in ireland, and the council of officers there. hardress, waller, sir 1659 1131 1 0 0 0 0 0 9 b the rate of 9 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2007-11 elspeth healey sampled and proofread 2007-11 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the declaration of sir hardresse waller , major general of the parliaments forces in ireland , and the council of officers there . the signal turns of gods hand challenge of right our signal observation and improvement , that we may express in 〈◊〉 ●eart and life , the due counterpane of his various dealings . providence hath of late wrought wonders of mercy , as in these nations , so particularly in this city and throughout this land . the lord hath remembred us in our low estate , because his mercy endures for ever . who is so great a stranger in our israel , that observed not the dreadfull symptoms of threatned ruine to our religion , and all our liberties sacred and civil ? hath not god saved us with a notwithstanding , by the late dispensations of his gracious appearances in our greatest straights and perplexities ? were not the mountains of sinfull provocations and strong oppositions raised up to their height , to obstruct the great work of reformation , so happily begun , and so solemnly engaged for among us ? had not the romish emissaries and ingeneers of darkness prevailed far , to divide and distract , to delude and destroy us ? were not the hopes of our common enemy exceedingly raised up , gaping for the confusion and dissolution of christs interest and people in these nations ? had not the powers and policies of hell prevailed far , and laid the very necks of magistracy and ministry upon the block of direfull anarchy and arbitrary rule ? were not all foundations religious and politick so put out of course , in all relations , as to threaten eminent ruine both to church and state ? which ordinance of god was not slighted , opposed , maligned and scorned by specious pretences and strong delusions ? were not gods own people very deeply guilty of apostacie and hypocrisie , of unfaithfulness and breach of covenant in all relations ? were we not all ready to devour one another by sinfull mistakes and wofull miscarriages , whilst our ill neighbours were laughing at us , and combining against us ? did not unclean spirits range and rage among us , possessing many , foaming out their shame , torturing souls and all societies with deadly convulsions ? were not our distempers , personal and publick , grown so inveterate , so complicate , & so multiplicious , that our best physicians could do little else then pity & bewail our expiring liberties ? was not the name of christ , and whatsoever is dear unto his people , ready to be made the scorn and prey of our ill neighbours ? were we not hastning to the sad catastrophe of the german tragedy , and munsters desolations , procured by the like fanatick spirits , which then obstructed reformation work ? what cause then have we to admire the miraculous patience and bounty of our god , that have made us now the living monuments of undeserved mercy ? should not we adore and celebrate that good-will of his , who dwelling in this bush , hath thus prevented the consumption thereof ? he that is our god , now appears indeed to be the god of all salvations , to whom belong all issues from death . he hath delivered , he doth deliver , in him we hope that he will still deliver . thankfulness to him , verbal & actual , cordial and constant , will be the best preserver of mercy , and improver thereof . the choice circumstantials of this salvation , are so many , and so remarkable , that the sense thereof cannot but engage and inflame our hearts to the highest expressions of gratitude and praise . that such a god , so highly provoked , should shew such favor , to such an unworthy people , in such a season , and by such means , in such a manner , and to such an end , this indeed is the wonder of mercies , the complex and complement of free-grace . that so great a change should be brought about with so little noise , so little bloud , so little opposition , and so hopefully ; is not this a miracle of mercy ? this day of small things should not then be despised , being the lords doing , so marvellous in our eies . though our redemption be not yet perfected , yet do we see cause abundantly to provoke all christs friends to solemn acknowledgments . should not they praise him , that have been seeking him ? do not the signal returns of his mercy challenge proportionable returns of our duty ? is not this the best way to assure and increase , to improve and hasten the blessings promised and begun ? doth he not command and commend such a course ? hath it not been his own and his peoples method in all former ages ? have not we received notable experiences ever since the begining of our famous parliament , to direct and strengthen us thereto ? doth not the posture of gods reforming people , so signally foretold rev. 15. challenge this from us ? those very persons who have been unhappily seduced into snares and illegal engagements against the supreme authority , may in this great turn , find sufficient ground of blessing the lord , that they have been stopt in such a career , posting to confusion . to be thus kept from sin and ruine will be then known and acknowledged for a singular mercy ; when the lord shall please to remove prejudice and pre-ingagements . that all gods people in this city and throughout ireland may orderly concurr in all humble return of praise to our good god , on this account ; it is therefore seriously recommended and desired , that tuesday next , being the 3. of january 1659 , be set apart and solemnly observed as a day of publick thanks-giving within the city and liberties of dublin ; and the tuesday fortnight , next after it , being the 17. of january , to be likewise observed for a solemn thanks-giving throughout all the parts of this nation ; and the several ministers of the gospel in their respective places are desired to give publick notice thereof , on the first lords day after the receipt hereof . dated at dublin-castle , the 28. of december ; 1659. har. waller . dublin , printed by william blader , by special order : and reprinted at london by john macock . 1659. a proclamation for a national humiliation upon the account of the queens death. scotland. privy council. 1695 approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b05598 wing s1784 estc r183465 52529278 ocm 52529278 179038 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05598) transcribed from: (early english books online ; image set 179038) images scanned from microfilm: (early english books, 1641-1700 ; 2776:27) a proclamation for a national humiliation upon the account of the queens death. scotland. privy council. scotland. sovereign (1694-1702 : william ii) 1 sheet ([1] p.) printed by the heirs and successors of andrew anderson, printer to his most excellent majesty, edinburgh : 1695. caption title. royal arms in ornamental border at head of text; initial letter. dated: given under our signet at edinburgh, the second day of january, and of our reign the sixth year, 1695. signed: gilb. eliot, cls. sti. concilii. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng mary -ii, -queen of england, 1662-1694 -death and burial -early works to 1800. prayers -law and legislation -scotland -early works to 1800. public worship -scotland -early works to 1800. church and state -scotland -early works to 1800. broadsides -scotland -17th century. 2008-05 tcp assigned for keying and markup 2008-08 spi global keyed and coded from proquest page images 2008-10 mona logarbo sampled and proofread 2008-10 mona logarbo text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion royal blazon or coat of arms a proclamation for a national humiliation upon the account of the qveens death . william by the grace of god , king of great brittain , france and ireland , defender of the faith , to macers of our privy council , messengers at arms , our sheriffs , in that part , conjunctly and severally , specially constitute , greeting ; forasmuch as , it hath pleased almighty god , to visite us and our people , with the sad and never enough to be lamented loss of our dear consort , and their gracious soveraign queen mary : and that in such a calamity , it becomes us and them to be deeply humbled before the lord , to obtain his pardon and peace , and gracious favour and assistance , for our support and relief : and that the ministers and brethren of the commission of the late general assembly , have addressed the lords of our privy council , that a day may be solemnly set apart for that effect . therefore , we with advice of the lords of our privy council , have thought fit to appoint the eighth day of january instant for the town of edinburgh and the three louthians : and the fifeteen day of the said month for all on this side of the river of tay : and the twenty second of the said month of january instant , for all the rest of the kingdom , to be kept as solemn days of deep humiliation and fasting , by prayer , preaching , and other sacred exercise , and a most strict surcease from all ordinary employments and handy-labour : to the effect , that by the humble and earnest confession of our sins to god , we may obtain his pardon and peace , and his face and favour graciously reconciled to us and our people , and that it may please him more especially , to comfort and support us , and to preserve our person for the good of his people , and of the whole protestant interest , and to bless us and our government , with such aid , countenance , and assistance , as may best contribute to the same . our will is herefore , and we charge you strictly , and command , that incontinent these our letters seen , ye pass to the mercat cross of edinburgh , and remanent mercat crosses of the whole head burghs of the several shires within this kingdom , and of the stewartries of kirkcudbright , annandale and orkney , and there in our name and authority , make publication hereof , that none may pretend ignorance . and ordains our sollicitor , to cause send printed copies hereof to the sheriffs of the several shires , and stewarts of the stewartries foresaids , whom we ordain to see the same published : and appoints them to send doubles hereof , to all the ministers both in churches and meeting-houses , within their respective jurisdictions , that upon the lords day , immediatly preceeding the saids days respectivè above mentioned , the same may be intimat and read in every paroch church and meeting-house ; certifying all such who shall contemn or neglect so religious and important a duty , as the humiliation hereby appointed is , they shall be proceeded against , and punished as contemners of our authority , and as highly disaffected to our person and government ; and ordains these presents to be printed . given under our signet at edinburgh , the second day of january , and of our reign the sixth year , 1695. per actum dominorum secreti concilii . gilb . eliot , cls. sti. concilii . god save the king . edinburgh , printed by the heirs and successors of andrew anderson printer to his most excellent majesty , 1695. the covenant acknowledged by an english covenanter, and the manifested wants of the common prayer, or divine service, formerly used, thought the fittest for publique worship by one vvhose hearty desires are presented to all the lovers of peace and truth in these nations, and shall be the prayers of a wel-wisher to both, and a very much obliged servant to all the promoters of this just cause, e.m., mason. e. m., mason. this text is an enriched version of the tcp digital transcription a52167 of text r7635 in the english short title catalog (wing m913). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 40 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a52167 wing m913 estc r7635 13720547 ocm 13720547 101562 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a52167) transcribed from: (early english books online ; image set 101562) images scanned from microfilm: (early english books, 1641-1700 ; 846:6) the covenant acknowledged by an english covenanter, and the manifested wants of the common prayer, or divine service, formerly used, thought the fittest for publique worship by one vvhose hearty desires are presented to all the lovers of peace and truth in these nations, and shall be the prayers of a wel-wisher to both, and a very much obliged servant to all the promoters of this just cause, e.m., mason. e. m., mason. [2], 20 p. printed for john marriot ..., london : 1660. reproduction of original in union theological seminary library, new york. eng public worship -early works to 1800. a52167 r7635 (wing m913). civilwar no the covenant acknowledged by an english covenanter: and the manifested wants of the common prayer, or divine service, formerly used, thought e. m., mason 1660 7134 2 5 0 0 0 0 10 c the rate of 10 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-10 tcp assigned for keying and markup 2006-10 aptara keyed and coded from proquest page images 2007-01 celeste ng sampled and proofread 2007-01 celeste ng text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the covenant acknowledged by an english covenanter : and the manifested wants of the common prayer , or divine service , formerly used , thought the fittest for publique worship , by one , vvhose hearty desires are presented to all the lovers of peace and truth in these nations : and shall be the prayers of a wel-wisher to both , and a very much obliged servant to all the promoters of this just cause , e. m. mason . london , printed for john marriot , and are to be sold in fetter-lane , next doore to the golden faulcon . 1660. to the moderate reader or others , whose chance it may be to meet with these few leaves following . i am perswaded that some men will be offended with me because i should appear upon paper , and i desire to give them some of my weak reasons in way of satisfaction ; as being an engaged covenanter , who oftentimes have had some sad reflections upon my spirit , for being so silent thorow fear , whether it did not make me , and divers others , accessary to the death and bloud of the late king ; which thing i ever abhorred in my thoughts , he being gods vicegerent , and by him set over us , and by him alone to be judged ; who by a poor ague or grief of his distressed heart could have silenced him , but left to try us covenanters ; and also having protested to god with the rest of the nation , in a solemne league and covenant , not to diminish his just power and greatness , much less his life ; and with it such a destruction both of church and state , which i have lived to see to my great grief ; and done by professing christians , those that covenanted also as we did , not with man but with the dreadful god ; and for private ends , i fear , and as now it doth plainly appear by the fruits this self-interest hath brought forth , ( for the good of the whole nation these many years . ) otherwhiles i have had thoughts of the words that our blessed saviour said to his apostles , that a sparrow falls not to the ground without the will of god ; and it was his will to bring these heavy afflictions upon the church , state and king ; as the sacred scriptures in divers places shew , how the glorious majesty and all-commanding power of heaven and earth hath done for the sins of divers nations ; all whose wayes and judgments are perfect justice , and uncontroulable truths . and so likewise i had thoughts at other times , of the gracious goodness of our merciful father , in ordering a way for the redemption of lost man , by the death and precious bloud-shedding of his righteous son , that holy oblation : but i observe that judas had a hand in betraying his righteous master , for self-ends or envy , but he perished with his ill-gotten monies , and not alone : for also in that relation i find divers persons of rank and quality , both priests and learned people too , seeking divers wayes by their emissaries , how they might put him to death , and not without the consent of many of the commons also , with whom they used such artifices ; being joynt-confederates , that the whole gang of them cry out , his bloud be on us and on our children ; and it stuck so close to them , that the whole nation felt the sad issues of their fearful imprecations . the good god deliver us from the same judgements ; we having slain our king , and taken possession , and banished his posterity , toplease or share with a party of self-interested men , in the ruines of him , the church , and the nations laws and goods , after a solemn covenant made with hands lifted up to the most high god , and contrary to the consent of most of the whole nations , who had no hand in his death , nor means to prevent it , but by weeping to see and hear what a few armed men , and their complices , would violently do , contrary to known law or right , by a new-devised high court , by them called justice , set up by the tyrannizing sword to destroy king , nobles and law , to satisfie their own bloud-thirsty designs . i have had also divers debates in my mind , about some scruples that were often there , when i could not sleep , about the covenant , and the hanging of it up in our churches , as if it were a thing seriously to be performed , or as a testimony against us , being so solemnly taken in his holy temple , once made to the god of all the earth , who is able in a moment of time to destroy us poor crawling worms ; and so earnestly prest also upon the people by the divines , and by them and us so little regarded , as if god were to be jested with and mans conscience would perpetually be injured , and yet be silent or wink at such high deceiving subtilties . and chancing to read in the turkish history , in the reign of amurath the sixt king of the turks , who seeing the great slaughter of his men , and all brought into extreme danger , and beholding the picture of the crucifix in the displayed ensigns of the christians , pluckt the writing out of his bosom , wherein the league of the christians was comprized , and holding it up in his hands , with his eyes cast up to heaven , said : behold , thou crucified christ ; this is the league thy christians in thy name made with me , which they have without cause violated ; now if thou be a god , as they say thou art , and as we dream , revenge the wrong now done unto thy name and me , and shew thy power upon thy perjured people , who in their deeds deny thee their god . shortly after the turks got the victory , and the poor christians miserably put to the slaughter , and julian one of the cardinals , author of the breach of the christians articles ( though fled ) found mortally wounded and near dead ; who was sharply reproved by an eminent christian , gregory sanose , but left to perish unpitied in a desart ; in which fatal battle were slain such huge numbers of men , that the hills and mountains , raised with the bones of the slain in this battle , to this day bear witness ; as saith the same author of the turkish history . then , good friends , what may we fear when the great god makes inquisition for bloud and breach of vows ? both of the clergy that had the charge of our souls , and should have given us true counsel , as well as of the poor laity , who have been led as sheep to the slaughter , when the alarums have founded out of the pulpits in the beginning of these times , curse ye meroz , curse ye bitterly the inhabitants thereof , because they came not to the help of the lord against the mighty : and others violently reproching the liturgie or prayer-book of our church , and all that owned it malignants and opposers of the reformation . besides , i being called , though very unfit and more unserviceable for any publick duty , and voted down or turned away february 9. 1659. from the discharge of our duties and conscience enjoyned by oath , for the publick service of the city , ( which that hasty vote did not dissolve . ) and i humbly conceiving it might be somewhat more than man that brought things so about , that such a poor mushrome , as my unworthy self , should be at all thought on for such affairs , when divers of more knowing worth , degree and fitness were forgotten . but thus being put into the traces , and my dull senses lasht by divers able mens disputes , about our nationall and city-priviledges ; and hearing mr. barbone a justing those members ( in these words ) now sitting to be the parliament of england , and the same men that acted there the last summer , and were so by the city and nation acknowledged , and the taxes then leavyed by them , gathered by us , and why not now being the same parliament of england now sitting , it was a wonder to him , being lasht , as i said before , and this gentlemans words , so touching my galled conscience , began to winch , and being prest by its discharge , i like blind bayard said : my lord mayor , the gentleman that spake last concerning the parliament of england , as he calls the gentlemen now sitting , surely mistakes the sense of this court ; for truly , my lord , i am perswaded there is never a member here but honours the parliament of england , and will lay their hands under their feet , and sacrifice thier lives and estates to do them service , and we honour these that now are set at the stern as men of worth and quality : but , my lord , we cannot say by these gentlemen , though by us once freely chosen , because they were d●ssolved by the late kings death , as by law hath been undeniably proved ; but , my lord , divers of these did desert their trust that we reposed in them , and went to the army , and brought in oliver the great oppressor to invade our rights , and with his and their adherents by force secluded most of our trustees , and were themselves also dissolved so by him and his complices , though they acted with and for him a long time ; and now , my lord , your honour and all us well know , that the same force that pull'd down great olivers son , set up these that now sit by the lord lamberts assistance , and by his force were the third time dissolved , and now by the strength of an army are again set in power to act as our representatives , although not new elected or chosen by us , according to our laws and english birth-rights , as hath been throughly debated in this court by divers worthy citizens of able knowing judgments , that intended no hurt to these gentlemen that now sit , but the right and good of all the nation and themselves . my lord , this that hath now been plainly said is truth , and truth seeks no corners , nor these gentlemen a parliament by us chosen . the substance of these words was offered at the guild-hall in the council of the commons , february 8. 1659. when the army was new come to london . the next friday being the 10. of the same moneth , the gates of the city were broken down , and our posts and chains pluckt up , and divers of our members sent prisoners to the tower ; and our sorrowful hearts overwhelmed with grief , dreading the fearful issue following ; yet trusting still in god , our alone great deliverer , who comforting our drooping hearts by his gracious appearance in a merciful measure for us , on saturday the ii. of the same moneth , on which night was great joy expressed by many of the younger sort by bonfires in every eminent street ; and i doubt not but the elder sort , both laymen and divines , sacrificed divers humble prayers and hearty thanks to the most high god our whole deliverer , whose heavenly smiles did then graciously glimmer upon us his poor distressed creatures ; whose holy name be eternally praised by all that fear him ; whose goodness we hope will now perfect our now new begun joy . i have lived to see our moses and aaron , the defenders of our faith and church , with their friends and adherents suffer ; and i may yet live to see the troublers of our peace and church , with their corah , dathan , and all their abiramists , overwhelmed , or as i desire , converted . then let not our faith fail us , but stand still and see , how our god will deliver us ; and remember when his servants , the distressed sons of jacob , were at the brink of the sea , and egypts host fiercely pursuing , and israels fainting spirits sinking , and their doubtful thoughts breaking out into doleful expressions , because there were no graves in egypt , hast thou brought us forth to die in this wilderness ? therefore take courage , dear brethren , of this city , and the bottomless sea of our distrusts may become walls to our fainting spirits , and our selves though going through these troubled seas in this night of our afflictions , we may yet stand upon the shore of safety , by the power of our god , and see these furious conjurers and pharaoh-like task-masters floating upon the deep waters of despair , helpless ; for it is the same jehovah , who saved israel , that will deliver us ; and be confident the arke of his truth , which we trust in , will tumble down the dagon of their injustice , let them set it up never so often ; and let us belive with faithful abraham , that the judge of all the earth will do right . i have been also often grieved to hear and see such a dull and negligent garb of publick worship as is now used in divers churches . over that reverential form of publick worship was that i had the happiness to see , before these times of trouble and confusion ; which , if at all offensive to any , might by skilful workmen have been handsomelier mended , than by such self-conceited bunglers thus ill-favour'dly patcht up , and pestered with sectaries of all kind of colours , as if they intended to make it like my lord husons fool : but the holy scripture saith , when the blind lead the blind , we must needs fall into the distressed ditch of our confused fopperies . the good lord give us grace to return and humbly beg mercy through the merits of our dear saviour , whose offended father we have most egregiously provoked to displeasure , before his fierce deserved warth break in upon us ; and seek our god in sincerity by humiliation and true imitation of the ninevites unfeigned fasts , and lay by our hypocritical vizards with which we have so long deceived the nation and our selves , and walk no more by sathans dark-lanthorns , but revive the former pure lights that shewed us the right wayes to unity in perfect forms of divine worship ; which teacheth us to pray for the governors his goodness will be pleased to set over us , and for one another , that our church and state may once again flourish in unity and concord , with due respect to tender consciences that are not factious . and then it were but equity , if rightly considered , in my weak apprehension , for to suffer us that would joyn together in the praising of the almighty glory with our interlocutory voices , in acknowledging and humbly confessing our manifold sins before the great god of heaven and earth , angels and men , in his publick fit-to-be-done worship ; and , because it best suits with our consciences , and the rules of righteousness in the holy scripture , which saith , that at what time soever a sinner doth repent him of his sins from the bottom of his heart , i will put away all his wickedness out of my remembrance , saith the lord : and likewise , when two or three are gathered together in my name , there will i be in the midst of them . and humbly may i say , and cannot otherwise think , but that when so many multitudes of people , at the known divine worship of the immortal god in publick , but that there be divers that worship him in spirit and truth , and do not conceive it an idol-worship , ( as i have heard mr. pernes out of his pulpit call the common prayer-book an idol ) although they knew the words they were to praise god with before they met , rather than unpremeditated disgustings ; remembring the rule of a wise man , god is in heaven and thou art on earth ; and also well knowing that the spirit is willing but the flesh is weak . therefore the confession used in our well-ordered church , that all the congregation might bear a part in the humble acknowledgment of their many faults , meekly kneeling upon their bended knees , with holy adorations to the almighty glory , clapping their trembling hands upon their sorrow-smitten breasts , humbly begging pardon for our manifold transgressions of him who onely can grant us pardon , and hear our petitions ; and most likely , when so many millions of sin-sick humbled souls shall be invocating heaven with one consent in the same words , betwixt the hours of 9. and 12. upon his dayes and places appointed for his publick worship in the three nations , over it is now in our churches ; when but one in a congregation , and that what he pleaseth , and many times so low that few can hear or learn , the matter being changed so often , and many times so thin , that it slides away unheeded , and without an absolution also of our sins , though never more need . nor can i be of mr. pernes opinion , who directed his auditors to pray in their families although their folks laughed at them , when so many well-formed prayers are extant for poor penitents to follow , without oftentation , or vain fantasies of their own giddy brain ; as that prayer of prayers taught us by the blessed lips of our dear redeemer , wherein all things needful at once are begged in that holy epitomie , which teacheth us how to pray , and to whom , and by him commanded , when you pray , say our father which art in heaven , &c. and yet by divers not at all used , for what reason i never yet heard , nor can i think , unless they think it is too mean or too common for their high-gifted fantasies , or would help the enemy to obliterate it , that he might do us more evil . pardon me , i pray , all you that neglect it , for it doth make the common people too too much slight it by such eminent examples . nor would i be herein mistaken , as not to like and allow of voluntary prayers , which ought to be often seriously practised before publiquely used by devout souls , it being the onely remedy for the saddest complaints of any afflicting conscience , to make his timely addresses to his offended god , for the quieting of his sorrow-troubled soul ; and was alwayes allowed in our churches before and after sermons , as i have often heard before these times ; and now praise be to the highest lord , by divers rarely gifted divines , as the angel of the church of st. dunstans , and many others , whose heavenly expressing language pours forth the dictates of the holy spirit , filling their auditors ears with such soul-ravishing meditations , as if the cloven-working power had inflamed their zealous hearts with heavenly firing raptures . and it was well with us when such men steer'd the helm of publick worship , that being alwayes most for gods glory : although private worship ought to be in great esteem , as best pleasing to god , which our blessed saviour doth direct ; those secret closet-confessions of a broken and contrite heart , with all the sorrow-shaking throws of a distressed soul , pouring forth his saddest griefs before the heavenly throne , that onely can help in time of greatest need ; which our old enemy knows is likeliest to prevail with god , whose merciful goodness hath said , come unto me all ye that are heavy laden , and i will give you rest . but the subtile betrayer of our weak performances , is apt to suggest his old cunning sophistries into our soondeluded souls , as he did our first mother , these meditations in publick , amongst the gifted brotherhood would make thee highly esteemed and accounted wise , in letting your inspired new-tinded lights be seen before religious men ; for the most tear-melting hypocrite , that is best able to deceive himself and others , is the saint , that liketh him best : ( herod had the applause , that it was the voice of a god and not of a man . ) for he by no means would have us take counsel of our most endearing saviour , nor follow his examples ; who often withdrew himself apart to pray unto his all-guiding god , to hold an heavenly conference with his almighty father about the great work of our redemption ; and he hath also directed us to enter into our clossets to pray in secret to our heavenly father , where we should unburthen our sin-guilty souls with the grones of his heavenly spirit , no where else so sufficiently to unfold our troubled minds and the distresses of our dejected spirits , before a powerful forgiving god , who knows the secret thoughts of our deceitful hearts , before our tongues or brinish tears unfold our shameful griefs , not fit for others ears to hear . nor can such grief-expressing mones be made by a truly penitents throbbing breast in publick , but our old enemy will be distracting our thoughts with his subtile delusions , which spoil the meditation of the serious prayers that we poor weaklings can perform in the sight of others . the lord preserve us from his trecheries , whose whole work is to deceive us . therefore a known form of publick worship , that all may use , is surely requisite : for may we not observe by the vile things now done by divers , what want there hath been of the due observance of the great commands of the everliving god , delivered upon mount sinai by the voice of the powerful master , when the heaven-shaking thunders made the earth to tremble , and jacobs whole posterity to quake to hear what indignations the wilful breakers of these heaven-given laws should be punished with ; yet now for more than 12. years in divers congregations not read to the people nor observed , as our duty binds us : whereby our transgressions ( we may observe ) are multiplied , our great gods commands too much dishonoured , and by many falsly worshipped , his name violently taken in vain by our too too many oaths and breaches of covenants , and hypocritical fasts , breaking of sabbaths , marching of armed men all dayes alike , dishonouring our magistrates and parents , murthering our king , priests and commons , odious adulteries used among us , and many false witnesses for sequestrations , and unneighbourly dealings too frequently used amongst us , and too covetous of all manner of our neighbours goods . but when those heavenly-breathed petitions were poured out by all the congregation to the almighty glory , lord have mercy upon us , and encline our hearts to keep this law ; and also , lord have mercy upon us , and write all these thy laws in our hearts we beseech thee ; o what acclamations of joy those men breathed petitons made against the walls of heaven , and entered into the holy ears of the almighty ; which by experience we may and ought to know , when his holy , glorious blessings preserved our governours and nation with tranquility and peace , both from domestick and forreign foes , for many score years together , when those forms of publick worship were continued , wherein all had a share : but our old enemy ( with his busie instruments , who were long ago about to slight this work ) knew well , that as long as god was so worshipped by those constant forms of so well an instructing church , his labours were to no end : but at last he found feoffees indeed he could trust , who with their schismatique hammers and destroying pickaxes of division would now up with root and branch , and take the bramble for the vine , whose government he well knew would sufficiently scratch both church and common-wealth , into the sad condition he long ago wished for , as our selves and the distressed poor stript sons of the church by woful experience can testifie . but since the constant prayers for all occasions of our well-ordered church were put out of use , how hath all things looked like the antipodes , as if a chaos of confusion had infatuated all our councils and actings , that nothing cometh to good : and since the pale of our distressed sion and national government was broken down by our schismatique factions , england , scotland and ireland have all suffered a just deserved affliction , by the loss of uniformity in prayer for magistrates and people : and also those unhappy hands who set about this fatal work , in making way for the church of rome to unkennel her subtil foxes to destroy ours , with the help of our long tusked bores with their basket-hilted swords , who have rooted out and thrown down the vineyard , and laid waste the inheritance of our dear mother , and are like to destroy the rest of her tender plants , if god in mercy prevent it not . but gods divine vengeance , whose judgments have fallen upon divers of them , our eyes have seen , that are roled into their graves with reproch , and their names recorded in infamy for after-ages to abhor , that nulled these heavenly petitions , from plague , pestilence and famine , from battle and murther , and from sudden death , good lord deliver us . from all sedition and privy conspiracy , from all false doctrine and heresie , from hardness of heart and contempt of thy word and commandments . good lord deliver us : the which in all likelihood by our humble addresses , and with our hearty united prayers , and truly compunctious tears to his heavenly majesty , might have moved our gracious god to have had compassion on us , and our king and all his people , which now lie languishing in woful distresses , because we have rejected those usual means , by which for many years his gracious goodness was pleased to deliver our land and governors from plague , famine , and intestine wars , and from factious schisciomites . what a decent sight it was to see the people so reverently worshiping the mighty lord , when they warbled forth with joynt consent , o come let us sing unto the lord , let us heartily rejoyce in the strength of our salvation ; and those eternal dues from all the earth , in the landamus , we praise thee , o god , we acknowledge thee to be the lord , &c. that all the people , both young and old , rich and poor , are in duty bound reverently to worship the father everlasting , whose infinite majesty gloriously commands all the whole world : and yet we poor underlings , the sinful sons of adam , must be tongue-tied , and may not bear a part in those heavenly hallelujahs to our most gracious preserver and powerful redeemer , because a few of our tender-conscienc'd brethren will not allow us that freedom to discharge our eternally obliged duties without offending them , who under the name of liberty of conscience do manage all kind of mischiefs ; witness the direful petition febr. 9. 1658. when these decent orders were used in our well-disciplined church , with what reverence did my eyes behold both old and young adore their holy maker , and since this named reformation , how unreverently do most demean themselves in his sacred temples , the place of his divine worship , where children , boyes and unmannerly servants clap on their hats before their masters , magistrates , ministers , judges and all degrees of men , and yet forbear it at home , but presume to affront god with as much unhandsom worship as the reformation is pleased to suffer to avoid superstition . when i have observed in inferiour courts , as at sessions and elsewhere in cooler air before men , onely earthly judges and upon wooden benches , highly reverenced , as if it were some great fault to be covered before them , who are but the keepers of the laws of men , when our ever-living god , who made the glorious heavens , with all the mighty vast movables , who keep their course for the observation of times and seasons , ever since the creation , with the massy globe we trample upon , which he hath hung in the air by the power of his all-commanding word , with the proud waves of the great deep , who keep their violent ebbings and flowings in their appointed channels , round the circumference of the earth with admiration and wonder : and yet this infinite incomprehensible all-powerful god , that giveth us all good things here , and eternal life hereafter , is so unhandsomly served by us his poor creatures , and may not be suffered without offence ( forsooth ) to tender consciences to use our dear mothers decent dressings in her humble ornaments to do her divine adorations to this glorious king , for fear of ushering in superstition ; as if rational men might not teach their children and servants such respective observations in holy worship ( to our great god , before whom the cherubims and glorious angels tremble when they come before him ) as in civility we do to one another , and before our earthly judges which die like men . and why those decent postures of humbly kneeling when the sacrament is received , and those known prayers fitted for that posture said , as the body of our lord jesus christ which was given for thee , &c. and likewise those agonizing words , the bloud of our lord jesus christ which was shed for thee , &c. all those known prayers used by all the communicants , to keep the evil one from hindring our serious meditations , and humble invocations upon our bended knees , whiles others were singing those hallowed hymns , while the holy sacrificed oblation was remembringly performed by all the believing communicants ; over that that i have seen of late by divers , who are very observant to see how the deliverer prayes and receives , whilst divers are at gaze to see what others do , more than seriously i fear to consider the great work we are about which brings life or death . truly i like not the new way though performed by able men , but will have none but their select permitted , when they cannot see into the hearts of men more now , than the inspired apostles could , who charged us to examine our selves upon great penalties . the people would indeed go up to jerusalem to worship , after the accustomed manner , and jeroboam would devise a new way to restrain their old way of sacrificing , but it became a fault , i pray god it may be none to our restrainers from the usual sacraments . likewise , i have wondred why the birth of our blessed saviour should not be solemnized , ( as formerly it was ) by as wise and learned men as are now , to keep in memory a day for his birth ; since god so miraculously , and of his own goodness , hath been pleased to discover how our god was made man , and that holy born man made god to redeem us , and therefore in my weak judgment fit to be kept in perpetual memory to all generations of christian men , until the resurrection , when there will be no distinction of gods : at last i did conceive it was the old enemy of mans happiness , that would obliterate the great gods birth-day , under some reforming pretence , that in time he might bring in infidelism , and by degrees damp the light of the holy scriptures , the great work he is now about ; the lord prevent him with the birth of our dear saviour whom he would have forgotten : then let him alone to bring several gods amongst us , as ashteroth , molech , mahomet , or any of those heathenish baboons ; but god , who is alwayes good to his , is now raising up one instrument or other to keep the memory of his holy childs birth on foot , as may be spoken to his glorious honour , and the immortal praise of that vertuous lady parthenia lowman , who hath given to st. dunstans west , and two or three adjacent parishes 100 l. apeece , the improvement whereof she hath ordered to be given to glad the hearts of the poor upon the birth-day of our blessed lord , with a commemoration-sermon also to continue his sacred memory to all succeeding generations . what offence likewise to any did that soul-ravishing emphasis and general applause of all the congregation to the honor of our most endearing god , glory be to the father , and to the son , and to the holy ghost , &c. fit to be acknowledged and used by all the sincere worshippers of god throughout the whole world . and this interlocutory doxology holy david did allow , and sure his judgment was right , being by testimony of holy writ , a man after gods own heart , when he breaks forth into holy raptures in psal. 67. let all the people praise thee , o god , let all the people praise thee ; and with this promised blessing , ver. 6. then shall the earth bring forth her increase , and god , even our god , shall give us his blessing . to speak the very truth , there are so many holy sentences , and heavenly ejaculations , and divine prayers for all occasions , that it makes my amazed soul to wonder and tremble , that we should neglect , nay with contempt slight and cast out , such a well-framed form of publick worship , that instructed the simple and unlearned to rightly worship god , by her constant rules of publick worship . but i have done : this is a work indeed for some angelick orator , to let us ignorant know the heavenly use might be made of such a mercy we once enjoyed , though now slighting that manna so wisely provided for us . having thus cast in my two poor inconsiderable mites , the one for the liberties of my native country , the other for my dear mother the distressed church of england in these troublesom times : i hope my friends will sparingly censure the weak smoakings of this smothering flax ; and for my foes to this just cause and me , the good lord forgive them and pardon me , in time of greatest need ( if any trouble come ) for thus discharging my conscience as being a covenanter and loving well-willer to the church and state . pardon me also , i pray you , ye great learned lights of the church , for thus presuming to offer with my roughhewing hands and unpollished pen , in touching things so far above my feeble reach , ( and with the greatest , accept of the will for the deed ) you know the poor widow would cast into the treasury all that she had ; and it was the poor shepherds , inconsiderable persons , i humbly conceive , that had the happiness to see that heavenly sight of the blessed quire of angels , when they proclaimed glory to god in the highest , on earth peace , good will towards men ; yea their poor ears had the honor to hear that unexpressible soul-ravishing mirth , that that hierarchy of angels made at the birth of our dear mothers new-born bridgroom : and we poor weaklings would heartily rejoyce to hear and see the church again comforted ; therefore i hope you will excuse me , poor despicable worm , ( and with humble reverence i 'le but remember you ) a carpenter was dry nurse to the holy son of the most high god ; and divers mean men have had a hand in repairing of churches though they could not perfect them ; and i am confident the church with her decencies and truths will again be in high esteem with moderate men , when these foggy mists of our misled understandings are dispers'd , as god hath already begun to manifest his divine power after his own way , without one blow strucken by man as yet , and many of the opposers of church and state nonplus'd or amazedly astonished and vanished ; and a great part of that prophesie uttered by the late king performed , and all the rest of it hasting by divine justice to be made known to all the world , as in the kings book of his prophesies is foretold : nor will he suffer those men long to prosper in their babel , who build it with the bones , and cement it with the bloud of their kings . i am confident they will find avengers of my death amongst themselves ▪ the injuries i have sustained from them shall be first punished by them , who agreed in nothing so much as in opposing me . their impatience to hear the loud cry of my bloud , shall make them think no way better to expiate it than by shedding theirs , who with them most thirsted after mine ; who have cause to fear , that god will both further divide , and by mutual vengeance afterwards destroy . a great part of which prophesie hath already been manifested to the observers of it , and the rest expected . but let us the lovers of sion and her sacred-truths , that have had the hateful names of malignants , &c. cast upon us , move like sober men that truly fear god , and desire no revenge , but the love of our brethren that have been too much misled by phanatick humors , ( for love covereth a multitude of sins ) whereof we are all guilty , and remember it is said 2 sam. 24. the anger of the lord was moved against israel , and he moveddavid to number israel and judah ; and israel was punished , but the holy-hearted king , when he saw the people in perplexity , cried out , lo i have sinned , and i have done wickedly , but these sheep what have they done ? let thine hand , i pray thee , be against me and my fathers house : and how did our dear slain sovereign , that meek christian and tender-hearted king , imitate that holy forespoken-of king , when he said pag. 142. after-times may see what the blindness of this age will not , and god may at length shew my subjects , that i chose rather to suffer for them than with them . haply i might redeem my self to some shew of liberty if i would consent to enslave them ; i had rather hazard the ruine of one king , than to confirm many tyrants over them , from whom i pray god deliver them , what ever becomes of me . here was his christian charity shewed indeed , whose blessed soul , i confidently believe , is crowned in eternal bliss , and enjoyes that full happiness there , that was but promised to be be made glorious here : but his martyrdom will make his name renowned to all generations to come , and his murderers as infamous to all succeeding ages . finis . notes, typically marginal, from the original text notes for div a52167e-130 as the covenant is in our churches . judges 5. 23. exod. 14 11. gen. 18. 25. acts 12. 22. 〈◊〉 〈◊〉 the wicked fly when none pursue . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , page 179. certain cases of conscience resolved concerning the lawfulness of joyning with forms of prayer in publick worship. part i ... scott, john, 1639-1695. 1683 approx. 103 kb of xml-encoded text transcribed from 31 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a58783 wing s2039 estc r30551 11358595 ocm 11358595 47572 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a58783) transcribed from: (early english books online ; image set 47572) images scanned from microfilm: (early english books, 1641-1700 ; 1469:6) certain cases of conscience resolved concerning the lawfulness of joyning with forms of prayer in publick worship. part i ... scott, john, 1639-1695. 56 p. printed by henry hills, jun. for fincham gardiner ..., london : 1683. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prayer -early works to 1800. public worship -early works to 1800. conscience -early works to 1800. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion certain cases of conscience resolved , concerning the lawfulness of joyning with forms of prayer in publick worship . part i. viz. i. whether the using of forms of prayer , doth not stint and limit the spirit . ii. whether the using publick forms of prayer be not a sinful omission of the ministerial gift of prayer . iii. whether praying by a publick form doth not deaden the devotion of prayer . london : printed by henry hills , jun. for fincham gardiner at the white horse in ludgate-street , 1683. books printed by fincham gardiner . a continuation and vindication of the defence of dr. stillingfleets unreasonableness of separation , in answer to mr. baxter , and mr. lob , &c. a perswasion to communion with the church of england . a resolution of some cases of conscience , which respect church-communion . the case of indifferent things , used in the worship of god , proposed and stated by considering these questions , &c. a discourse about edification . considerations of present use , considering the danger resulting from the change of our church-government . the resolution of this case of conscience , whether the church of england ' s symbolizing so far as it doth with the church of rome , makes it unlawful to hold communion with the church of england ? a letter to anonymus , in answer to his three letters to dr. sherlock about church-communion . a resolution of the cases of conscience , which concern the use of forms of prayer . one of the main points which our dissenting brethren insist on to justifie their separation from our church , is , that our publick worship is perform'd in a form of words of man's invention ; which , they conceive , is unlawful ; for hereby , say some of them , the holy spirit , who inspires our prayer , is stinted and limited , and hereby the gift of prayer , say others , which the holy spirit communicates to ministers , to inable them to express the devotions of their congregations to god , is rendred useless ; and not only so , but even the devotions of the congregation too are mightily deaden'd , by being continually express'd in the same form of words : besides , that the wants of christians being various , casual , and emergent , cannot be so fully represented in a fixt form , as in conceiv'd prayers , which upon the account of their variation in expressions , may be the better extended to the continual variations of mens cases and circumstances : besides all which , say they , we have no warrant for the use of forms , either in scripture , or pure antiquity ; and if we had , yet an universal imposition of them , can by no means be lawfully compli'd with : this , according to the best recollection i can make , is the sum of what our brethren urge against the lawfulness of joyning with us in a stated liturgy , or form of publick worship : and therefore , in order to the satisfying their consciences in this matter , i shall reduce their whole plea to these following cases , and indeavour a plain and clear resolution of them . 1. whether praying in a form of words , doth not stint or limit the spirit of prayer ? 2. whether the use of publick forms of prayer , be not a sinful neglect of the ministerial gift of prayer ? 3. whether the constant use of the same form of prayer , doth not very much deaden the devotion of prayer ? 4. whether the common wants of christian congregations may not be better represented in conceiv'd prayer , than in a form of prayer ? 5. whether there be any warrant for forms of prayer , either in scripture , or pure antiquity ? 6. whether , supposing forms to be lawful , the imposition of them can be lawfully compli'd with ? case i. whether praying in a form of words , doth not stint and limit the spirit of prayer ? in order to the resolution of this case , it will be necessary to explain first , what it is that the scripture attributes to the spirit in prayer ; and secondly , what is meant by stinting or limiting the spirit in prayer . 1. what is it that the scripture attributes to the spirit in prayer ? i answer , there are some things attributed to him which were extraordinary , and temporary ; and others that are ordinary , fixt , and standing : the through state and distinguishing of which will very much contribute to the resolution of this present case , and therefore i shall insist more largely upon it . first , i say there are some things attributed to the holy spirit in this matter of prayer which were extraordinary and temporary ; and that was the immediate inspiration of the matter of prayer , together with an ability to express and utter it in known or unknown languages : thus as for the immediate inspiration of the matter of prayer , we read in the old testament of prayers and praises , which , upon special occasions , were immediately indited by divine inspiration : for so when hannah presented her son to the lord in shiloh , the text only saith , that she praid , and said ; but the targum paraphrases it , that she praid by the spirit of prophesie , and accordingly praying and praising by immediate inspiration , is frequently call'd prophesying : so 1 sam. 10. 5. the spirit of the lord shall come upon thee , and thou shall prophesie ; that is , as expositors generally interpret it , thou shalt utter spiritual psalms and hymns by immediate inspiration on the place ; and to the same purpose is the word used numb . 11. 25. 1 chron. 25. 1. and accordingly in the new testament it is said of zacharias , that he was filled with the holy ghost , and prophesied , saying , blessed be the lord god of israel , &c. the matter of all which prayers and praises , together with those in the book of psalms , and sundry others recorded in scripture , was immediately dictated to those inspir'd persons by the holy ghost , and deliver'd by them without any recourse to their own invention or consideration , though as to the words of them , it may be justly question'd , whether they were not left to their own composure , as it seems very probable , the words of all other inspirations were ; for considering how the inspired persons differ'd in their stile , according as they differ'd in their education , in their natural parts , and intellectual improvements , it is very likely they themselves composed and worded their own inspirations , the spirit of god taking care only so to oversee and direct them , that their words might not misrepresent their matter ; and if so , how much less reason have we to suppose , that the spirit inspires the words of our prayers : but this i shall not insist on . however , after that great descent of the holy ghost at pentecost , wherein the gift of tongues was communicated to enable the first planters of the gospel , to propagate it through the world , it 's certain that not only the matter of their prayers , but even the very language too in which they express them , was immediately inspired , insomuch that they were not only inabled to pray upon the place in apt and fluent expressions , but also to pray in languages , which they never understood before , and which even then they understood but very imperfectly , and also to interpret those prayers into the vulgar language , which themselves or others had utter'd in unknown tongues ; and this , among others , the apostle calls a spiritual gift , 1 cor. 12. 1. which , as i remember , is the only place where the gift of prayer is mention'd in scripture : and in 1 cor. 14. 14. it is also call'd a spirit , where he gives us an account at large of this miraculous way of praying . now that this miraculous gift of praying in , and interpreting prayers out of unknown tongues was extraordinary , and temporary , and peculiar to the primitive ages of christianity , is evident , because the design of it was not only to inable the first planters of the gospel to perform their ministerial office in the vulgar languages of the several nations they were sent to , but also to be a sign from god , as all other miracles were , for the confirmation of the gospel ; for so the apostle tells us , 1 cor. 14. 22. that tongues were for a sign , not to them that believe , but to them that believe not : and therefore since it 's granted of all hands , that the gift of miracles was extraordinary , and intended only for a demonstration of the gospel to the infidel world , and after that to cease , there can be no doubt but this miraculous gift of prayer was so too . but that the spirits inditing the matter , and , if you will , the words of those inspired prayers , was also extraordinary , will require a larger proof ; because it is look'd upon by many of our dissenting brethren as an ordinary and standing gift , which the spirit doth and will communicate to all successive ages of the world. against this opinion of theirs therefore i shall briefly offer these following reasons to their consideration : 1. that there is no promise of any such gift , and therefore no reason to expect the continuance of it . for whatsoever standing and ordinary benefits we receive from god , we receive them by vertue of the new covenant , in which he hath promised to us all those good things which we can reasonably expect at his hands ; and the promise of god being the only foundation of our hope , it is presumption to promise our selves what he hath not promised us : but now in all the new covenant we have not the least intimation of any such promise , viz. that the spirit will immediately indite to us the matter and expressions of our prayers ; for as for that of zachary 12. 10. which is the only promise that is pretended in the case , it 's evident , at first sight , that it 's nothing to the purpose ; i will pour out upon the inhabitants of jerusalem the spirit of grace and supplications , and they shall look upon me whom they have pierc'd , and they shall mourn . what is all this to the immediate inspiration of the matter and expressions of our prayer , when it 's plain , that the spirit of supplication here is the same with the spirit of grace , or of inward piety and devotion ? even as the following words imply , and they shall look upon me whom they have pierced , and mourn : that is , for their horrid sin of crucifying me . but that there is no such promise in the new covenant is evident , from what is acknowledged of all hands , viz. that there are many good christians who could never pretend to any such inspiration , who are some of them fain to be beholding to their own recollection and invention for the matter and words of their prayers , and others , for want of a sufficient quickness of invention , to be beholding to forms of prayer of other mens composure ; neither of which they need , were they immediately inspir'd : and i am very confident 't would be look'd upon by all sober diffenters as a very rash and unjust censure to affirm , that a man cannot be a good christian , who doth not pray by immediate inspiration , but is always fain to depend either on his own invention , or a form of prayer for the matter and expressions of his devotions : and if so , how can this consist with a standing promise of immediate inspiration of prayer in the new covenant ? unless we will suppose that there are blessings promised in the new covenant , to which good christians may have no right or title , and of which they may never actually partake , which is utterly to destroy the nature of the covenant , which extends to all who perform the conditions of it , and to cut off all our dependance upon it . 2. that as there is no promise , so there is no need of any such immediate inspiration . 't is true , christ hath promised by his spirit , to be with us to the end of the world , and assur'd us , that he will give his spirit unto every one that asks , and to what end hath he promised this , but only to supply our necessities , and inable us to perform those duties , which , through our own impotency , we cannot perform without him ? for so he argues from the readiness of parents , to supply their children with what is necessary to their bodily life and subsistence , to the readiness of god to bestow his spirit ( that is to all the purposes that are necessary to their spiritual life , as the parallel plainly implies ) upon them that ask him . so that all we can expect by vertue of these promises is only this , that the spirit of god will be ready to aid and assist us in all those necessary cases , wherein our duty and spiritual life is concern'd ; and therefore if there be no necessity of an immediate inspiration of either matter or words to inable us to pray , it is an unwarrantable presumption to expect it by vertue of these or such like promises . and that there is no necessity , i conceive , is very apparent ; for , first , as for the matter of our prayers , the holy spirit hath already sufficiently reveal'd it to us in the gospel , and as plainly instructed us what we are to pray for , as he can be suppos'd to do by any immediate inspiration : so that with a very little consideration , we may thence easily recollect what it is that we need , and what we are warranted and commanded to pray for ; and for a summary of the whole , we need go no further than our churches catechism , which in answer to that question , after the lord's prayer , what desirest thou of god in this prayer ? sums up the whole matter of our prayer in a few , plain , and easie words . and to suppose , after such a clear revelation of the matter of prayer , a necessity of immediate inspiration of it , is in effect to suppose , that we have neither reason enough to understand the sense of plain words , nor memory enough to retain and recollect it . but against this , that passage of st. paul is objected by our brethren , rom. 8. 26. we know not what we should pray for as we ought , but the spirit it self maketh intercession for us with groanings , which cannot be utter'd . from which words , we know not what to pray for as we ought , they infer , that how plainly soever the matter of prayer is reveal'd to us , we cannot in all cases know what it is without an immediate inspiration : which must either suppose , that all matter of prayer is not plainly reveal'd to us , or that though it be , we cannot understand it ; whereas the apostles words imply neither the one nor t'other , for it 's plain those words , we know not what to pray for , are not to be understood simply , but with reference to , as we ought ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for what to pray for as we ought , we know not ; which plainly refers to the manner , and not to the matter of our prayer , how to pray for any thing with that fervency of desire , that dependance upon , and resignation to god , as we ought , of our selves , we know not without the assistance of the spirit of god ; if therefore the spirit hath already sufficiently reveal'd to us , what the matter of prayer is , ( as he must be suppos'd to do , if the scriptures be sufficient ) i see no necessity why he should reveal it again by immediate inspiration ; and if there be no necessity of it , i know no warrant we have to expect it : but then , 2. as for the words of prayer , by which we are to express the matter of it , what necessity can there be that these should be immediately dictated to us , when as if we have not quickness enough of fancy and invention to express our wants and desires in our own words , we may readily supply that defect by forms of prayer of other mens composure , which with very short additions and variations of our own , we may easily adapt to all our particular cases and circumstances ? and to imagin that with such helps and assistances we cannot word our desires to god without an immediate inspiration , is to suppose , that we are meer whispering pipes , that can breath out nothing but what is breath'd into us . 3. that as there is neither promise , nor need of any such immediate inspiration of prayer , so there is no certain sign or testimony of it remaining among us : whenever god inspir'd men with divine matter and words , his way was always to attest the divinity of their inspiration with some certain sign by which themselves , and others , might be well assur'd of it ; and though at this distance from the inspired ages we cannot certainly determin by what token it was that the prophets knew the divinity of their own inspirations while they were seiz'd with them ; yet this we know , that after they were deliver'd of them , god always took care to attest them by some miraculous operation : for so miracles are styled by the apostle , the evidence and demonstration of the spirit , as being the constant signs and tokens of divine inspiration ; and indeed without such signs to distinguish it from false pretences , we were better be without inspiration , than with it , because we shall be left under an unavoidable necessity , either of admitting all inspirations which pretend to be divine , or of rejecting all that are truly so : as to instance in this case of prayer , we know 't is possible for men to have the matter and words of it dictated to them by a natural , or diabolical , as well as a divine enthusiasm , and therefore it is highly requisit if such divine enthusiasm , or inspiration , be continu'd to us , that the proper signs and testimonies of it should be continu'd too , that so we may be able to distinguish that which is divine , from that which is natural or diabolical ; otherwise we must either conclude them all to be natural , or diabolical , or believe them all to be divine , and entertain them accordingly . if you say there is no need of either , because the scripture is sufficient to distinguish them ; i answer , that though the scripture may be sufficient to distinguish the matter of the inspiration , whether it be true or false , yet it is not sufficient to distinguish the inspiration it self , whether it be divine , or natural , or diabolical : for first , as for natural enthusiasm , it is not at all impossible for a man to pray agreeably to scripture by natural inspiration , by which i mean a natural or accidental fervency of temper , arising either from a constant heat of constitution , or a casual agitation of the spirits , occasion'd either by vapours of heated melancholy , or an intermixture of sharp and feaverish humours with the blood ; which as all men know , who understand any thing of the nature and composition of humane bodies , naturally heightens and impregnates the fancy , and causes the images of things to come faster into it , and appear more distinct in it , and consequently produces a very ready invention of matter and extraordinary fluency of words : so that if under a fit of this natural fervency , a man's fancy happens to run upon god and religion , he cannot fail to pray with great readiness and fluency , and sometimes with that extraordinary passion and enlargement , as shall cause him assuredly to believe himself immediately inspired by the spirit of god : of the truth of which , instances enough might be given not only among christians , but also among the devoto's of mahomet , and the poets and orators of the heathens , whose fancies have been very often so strangely exalted by the fervour of their temper , or disease , that not only they themselves , but they that heard them , believed that they were inspired by god. supposing then , that under a fit of this natural enthusiasm a man should pray agreeably to scripture , how shall he be able to know by scripture whether the present inspiration he is under , be natural , or divine ? and how will it be possible for him to avoid , many times , attributing the natural effects of his temper , or disease , to the immediate operation of the spirit of god ? but you will say , we all agree that the spirit of god inspires good men with holy and fervent affections in their prayers , and yet it cannot be deni'd that this fervency of affection doth sometimes also proceed from the present temper of our bodies , notwithstanding which , we have no other sign or testimony besides that of scripture , whereby to distinguish when 't is divine , and when natural ; doth not therefore the want of such sign as effectually conclude against the spirits inspiring the fervour of our prayers , as against his inspiring the matter and words of them ? i answer , no ; for , as for the former , we have a sure word of promise , which we have not for the latter ; and therefore if we can claim the promise , we have just reason to conclude when we feel our affections actually excited , that how much soever other causes might contribute to it , the holy spirit was the principal cause ; but where we have no promise , we have no ground for such conclusion : besides which , we have no such need of signs to enable us to distinguish in the one case , as in the other ; for as for the inspiration of affection , we may easily distinguish whether it be natural or divine , by our own sense ; if our present fervour be accompanied with a fixt and constant devotion of soul , we may certainly conclude , that the same spirit which inspired the one , inspired the other ; and whether it be so accompanied or no , that natural sense and feeling we have of our own motions and affections , will quickly inform us , and we have no more need of an outward sign to satisfie us in this matter , than we have to know whether we are hungry or thirsty : but if the present fervour of our affections in prayer be only a sudden fit and pang of devotion , that finds and leaves us habitually indevout , we have just reason to conclude , that 't is intirely owing to our present bodily temper : whether therefore our affections in prayer are inspired by god , our own sense will inform us , if we impartially consult it ; but whether our matter and words are so , no sense we have can resolve us : we may feel the matter of our prayer pour in upon us with extraordinary readiness , and be inabled to pour it out again with extraordinary fluency , and yet all this may proceed from our own fancy and invention , quickned and enlarg'd by meerly natural enthusiasm ; and therefore , unless we had some other sign , besides that of scripture , 't will be impossible for us to distinguish between a divine and natural inspiration of matter and words , because that which is natural , may be as agreeable to scripture , as that which is suppos'd to be divine ; and god hath given us no inward sense to distinguish between one and t'other : and can it be imagin'd that had he meant to continue this gift of inspiration to us , he would have thus left us in the dark concerning it , without any certain sign whereby we might distinguish , whether it be from his spirit , or from an ill-affected spleen , or a feaver ? but then , secondly , as for diabolical inspirations of matter and words in prayer , we have sundry very probable instances , such as major weir , who is said to have received his inspirations through a staff , hacket , david george , and that monster of wickedness , john basilides duke of russia , who were all of them possess'd with such a wonderful gift of prayer , as did not only charm and ravish those that heard them , but seem'd , in the opinion of the most wise and impartial , to exceed the power of nature ; which renders it very probable that the matter of their prayers was for the most part agreeable to scripture , otherwise 't is hardly conceivable how they could have procured to themselves so many admirers , and abused so many honest minds into a belief that they were immediately inspired by god. and since by inspiring his votaries with such matter of prayer as is agreeable to scripture , the devil may sometimes serve his own ends , since he may thereby puff up giddy minds with pride , and self-conceit , and more effectually recommend seducers and false teachers to the world ; 't is very reasonable , to suppose that this subtle agent who so throughly understands his own game , will in some cases be forward enough to do it ; and if in any case we may reasonably suppose , that the devil may inspire men with such matter of prayer as is agreeable to scripture , then we can never certainly distinguish by scripture , whether it be the spirit of god , or the devil , that inspires us . and can we , without blaspheming the goodness of god , imagin , that if he had continu'd this gift of immediate inspiration to us , he would have neglected to continue such signs and testimonies of it as are necessary to distinguish it from the inspirations of the devil ? doubtless 't is much better for us that this gift should be totally withdrawn , and that as to the matter and expressions of our prayer , we should be left to the guidance of scripture and reason , than that by the continuance of it without some certain sign to know and distinguish it , we should be left under a fatal necessity , either of rejecting divine inspirations , or of admitting diabolical for divine . and therefore since we have no such sign continu'd among us , we have all the reason in the world to conclude , that this gift is discontinu'd , and ceas'd : especially considering that we have not only no certain sign of any such inspiration in the conceiv'd prayers of those which most pretend to it , but many very certain ones of the contrary ; i will instance in sour . 1. the great impertinence , and nonsense , and rudeness , to say no worse , that are sometimes mingled with these extempore prayers . i will not give instances of this , because it is so notorious , that our brethren themselves cannot but in part acknowledge it : now to attribute these faults of conceiv'd prayers , to immediate inspiration , would be to blaspheme the holy ghost , and father our own follies upon him , and yet sure had he thought meet to have continu'd to the church this gift of inspiration of prayer , it would have been in order to the securing the worship of god from those rudenesses and indecencies to which extemporary prayers of mens own conceiving are liable ; and if so , to be sure in publick prayer at least , he would have constantly taken care to inspire such matter as is fit to be offer'd up to god , and such expressions as are fit for such matter ; that so the publick worship of god , which is the most serious and solemn thing in the world , might not be render'd ridiculous by the folly and inadvertency of men . whereas on the contrary , we see those publick prayers which arrogate to themselves the honor of being inspired , are generally more liable to these indecencies , than forms of humane composure , and that those prayers which consist of premeditated matter and words , are commonly much better sense , and far more decent and pertinent , than our extemporary effusions ; which how it should come to pass i know not , supposing the continuance of inspiration of prayer , unless we will suppose , that humane composures may exceed divine inspirations , and that men may ordinarily premeditate better prayers , than the spirit of god inspires . and methinks it seems very strange , that the spirit should continue this gift of inspiration to secure the worship of god from nonsense and impertinence , and yet that after all , it should remain more liable to th●se indecencies , than if our publick prayers were offered up in premeditated forms , composed out of our own or other mens inventions . 2. another sign that our composed prayers are not immediately inspired is , that they are so generally tinctur'd with the particular opinions of those that offer them . you may observe that in all publick controversies of religion , mens opinions are generally to be known by their prayers , especially if they zealously espouse either side of the question : for then the debate runs so much in their heads , and they look upon god and religion so very highly concern'd in it , that they can hardly frame a petition , confession , or thanksgiving , without giving some intimation of their particular perswasion ; and many times one of the petitions is , that god would hinder the propagation of the contrary perswasion , and convince their adversaries of the error and falshood of it . thus for instance , when the contest ran high between the presbyterians and independents , the arminians and calvinists , how easie was it to distinguish them by their prayers , from one another ? whether this be not so , i appeal to our brethren themselves , and to all the world ? and if so , what plainer evidence can be given , that their prayers were not inspired , but of their own invention , and composure ? for either we must suppose this gift of inspiration to be confin'd to one party , which would be to stint the spirit with a witness , and everlastingly to puzzle our selves where to find it , among so many contending parties that pretend to it ; or else we must affirm a horrid blasphemy , viz. that the spirit inspires contradictions , and indites contrary prayers to men of opposite parties . 3. another plain sign that our conceiv'd prayers are not immediately inspired is , that that which gives them the reputation of being so , is not so much the matter , as the way and manner of expressing them . for as for the matter of prayer , i suppose our brethren will not deny , but our forms may equal at least , if not exceed their conceiv'd and extemporary prayers , and that 't is possible for men , upon mature thoughts and deliberations , to compose and pen a prayer , that shall be as full and comprehensive of the common cases , and necessities of christians , as if he had conceived , and indited it upon the place . and if all the matter that is in a conceiv'd prayer , may be easily contain'd and express'd in a form , then all the difference between one and t'other must lie in the way , and manner of expressing it , and consequently it must be only upon this account , that the one must pretend to inspiration more than t'other . now there are only two differences between forms , and conceived prayers , as to the way , and manner of expressing the matter in them ; neither of which are so considerable , as to give the one a fairer pretence to inspiration than the other : the first is , that whereas the matter of a form of prayer is express'd in set , and premeditated words , the same matter in conceiv'd prayer is express'd in extemporary words ; and is it not strange , that upon such a slight , and inconsiderable difference , the one should be thought to be more inspired than the other ? as if the spirit of god continu'd the gift of inspiration to no other purpose , but to inable men to ask those blessings in extemporary words , which they might as well have askt in premeditated ones . the second is , that conceiv'd prayers do generally more inlarge and amplifie on the matter of prayer , than forms , in which we being always tied to such a set of words , have not that liberty to expatiate on our several cases , and necessities ; but this is so far from adding to the value of conceiv'd prayers , that it rather lessens , and depreciates them ; for if you observe these admired enlargements , and amplifications , are generally nothing else but only the same matter express'd again in different words , which makes our conceiv'd prayers run out many times to that inordinate length , the same matter being repeated in them over and over in varied phrases and expressions : how then can we entertain such mean conceits of the wisdom of the holy spirit , as to imagin he would continue to us the gift of immediate inspiration , meerly to inable us to repeat the same matter of prayer to god ten or twenty times over , in different phrases and expressions ? especially considering that by so doing he would cross the orders of our saviour , who expresly forbids us in our prayers to use vain repetitions , ( or as munster's hebrew reads it , to multiply words above what is fit and seasonable ) thinking we shall be heard for our much speaking , to which he subjoins this reason , for your father knows what things you have need of before you ask him , matth. 6. 7 , 8. as if he should have said , you need not lengthen out your prayers with so many copious enlargements , and varied repetitions of the same matter , as if you meant thereby more fully to instruct your father in your wants and desires , for before ever you ask , he knows your needs , and therefore a few words will suffice to express your desires to him . and when our saviour hath requir'd that our prayers should be short , and pithy , and stript of all needless multiplicity of words , what reason have we to think that the holy spirit , who is his vice-gerent in the church , would continue the gift of inspiration meerly to amplifie , and enlarge them ? these enlargements of conceiv'd prayer therefore , are so far from being signs of their immediate inspiration , that supposing the spirit to be of the same mind with our saviour , they are generally signs of the contrary . 4. another plain sign that our conceiv'd prayers are not immediately inspired is , that that extraordinary manner , and way of expressing them , for which they are thought to be inspired , doth apparently proceed from natural causes : for , as i shew'd before , the reason why our conceiv'd prayers are thought by us and others to be inspired is , that we are many times inabled in them to enlarge extempore , with so much readiness , and fluency : which may be easily resolv'd into meer natural enthusiasm , or present fervour of temper . and that from hence this fluency and enlargement in prayer doth ordinarily proceed , seems very evident by two undeniable signs ; first , that according to our brethrens own confession , it comes upon them much oftener in their publick , than in their private devotions . for this is an ordinary case in their divinity ; how comes it to pass that good men often find themselves so enlarg'd in their publick , and so streighten'd in their private prayers ? and indeed , supposing the spirit did ordinarily inspire the matter and words of their prayer , i see not how it could be well resolv'd , unless we suppose the spirit to be more concern'd to inspire us with fluency of matter and words , when we are to speak before men , than when we are only to speak before god. the true resolution therefore of the case is this , that in our private prayers we want the sighs , and groans , and passionate gestures of a devout congregation , to chafe and excite our affections , and the reverence of a numerous auditory , to oblige us to teaz and wrack our inventions ; for want of which our spirits are not ordinarily so vehemently agitated and heated as when we pray in publick ; where being more than ordinarily warm'd , partly with our own efforts and struglings , to invent , and partly with the warmths and pious fervours of the congregation , we are many times transported by this natural enthusiasm , into raptures of passion and inlargement ; this i say is the only reason that can be assign'd of it , unless we will suppose that which is very unsupposeable of the spirit of god , viz. that he is more solicitous to indite our prayers when we are in the presence of men , than when we are only in the presence of god. secondly , another sign that this admired fluency and enlargement in prayer proceeds from meer natural enthusiasm is this , that generally in the beginning of the prayer they find themselves streighten'd and confin'd , both as to the matter and words of it , till they have pray'd on for a while , and then they grow more ready and fluent ; which how it should come to pass , i know not , supposing the prayer were inspired , unless perhaps the spirit comes in only in the middle , or towards the latter end of their prayer , but leaves them to their own invention in the beginning , and what reason there should be for such an imagination , i confess i am not able to guess . the true account therefore of the matter is this , that in the beginning of the prayer their spirits are usually dull , and sluggish , and do not flow and reflow so briskly to their heads and hearts as afterwards , when they have been throughly chaft and heated with the labour and exercise of invention ; by which being excited and awaken'd , they naturally raise the drooping fancy , and render the invention more copious , fluent , and easie . so that meerly by the laws of matter and motion , as plain an account may be given of this extemporary fluency and enlargement of prayer , as of any other natural effect whatsoever ; and therefore for our brethren to attribute to the immediate inspiration of the spirit of god , that which hath such apparent signs of its derivation from natural causes , is , i conceive , very unwarrantable . by all which , i think , it 's very evident , not only that we have no sign of the continuance of this gift of inspiration of prayer remaining among us , but that we have manifest signs of the contrary . 4. and lastly , that to suppose the continuance of this gift of inspiration of prayer , is to suppose more than our brethren themselves will allow of , viz. that their conceiv'd prayers are infallible , and of equal authority with the word of god. for if our prayers are dictated to us by the spirit of god , they must be as infallible as he , whose infinite knowledge cannot suffer him to be deceiv'd , and whose infinite veracity will not admit him to deceive : and if so , then whatsoever he dictates , or inspires , must be remov'd from all possibility of error , or mistake ; and consequently our prayers must be so too , supposing he inspires the matter and words of them . and as they must be infallible in themselves , so they must be of equal authority with scripture : for that which gives the scriptures the authority of the word of god , is , their being inspired by the spirit of god , and therefore whatsoever matter or words are so inspired , are as much the word of god , as any matter or words in scripture : all scripture is given , saith the apostle , by the inspiration of god. and therefore whatsoever is given by his inspiration , must necessarily be his word : for what those holy men of god spake , who deliver'd the scripture , they spake as they were moved by the holy ghost , 1 pet. 1. 21. and therefore what they deliver'd was the word of god , because their mouths were the oracles through which god spake ; if therefore when we pray , we are mov'd , as they were , by the immediate inspiration of god , what we pray , must be as much the word of god , as what they spake . so that either our brethren must affirm , that their conceiv'd prayers are of equal authority with scripture , ( which i am sure no sober dissenter will presume ) or deny that they are immediately inspired by the holy ghost . and thus i have shewn what those extraordinary operations are , which the scripture attributes to the spirit in prayer . i proceed in the next place , to enquire what the ordinary and standing operations are , which the scripture attributes to him , and which he hath promised to continue to the end of the world. of which i shall give but a very brief account , because herein we are all agreed . in short therefore , the ordinary operations of the spirit consist in exciting in us the graces and proper affections of prayer , such as shame and sorrow in the confession of our sins , a sense of our need of mercy , and a hope of obtaining it in our supplications for pardon , resignation to god's will , and dependance on his goodness in our prayers for temporal mercies , and deliverances , hunger and thirst after righteousness in our petitions for his grace and assistance , and in a word , gratitude , and love , and admiration of god in our praises and thanksgivings for mercy . for in these divine and gracious affections , the life and soul of prayer consists : as for the words and expressions of it , about which our brethren disagree with us , they are of no other account with god , than as they signifie to him the graces and affections of our prayers , without which he regards them no more , than he doth the whistling of the wind ; and therefore since these affections are the main of our prayer , and words are nothing in his account in comparison with them ; can any man be so vain as to imagin , that those affections will be ever a whit the less acceptable to him , because they are presented in a form of words , and not in extemporary effusions ? sure that father would be very capricious , that should deny bread to his hungry child , meerly because he askt it to day in the same words that he did yesterday ; and to imagin that god will dislike or reject the good affections of our prayer , meerly because they are every day express'd in the same form , is to suppose him a very captious being , and one that is more taken with our words , than with our affections : the contrary of which he hath given sufficient proof of in this very particular , in that whereas he hath withdrawn from us ( as i have prov'd at large ) the inspiration of the words of our prayer , and left them to the composure of our own or other mens invention ; he still continues to inspire us with the affections of prayer , and to excite them to a due activity . for to this , among other purposes , it is , that he hath promised to continue his holy spirit to us , to inable us to address our selves to him with devout and holy affections : thus gal. 4. 6. because ye are sons , god hath sent forth the spirit of his son into your hearts , crying abba father : that is , by kindling devout and filial affections in your souls , inabling you to cry to god with all earnestness and assurance , as to a kind and merciful father : and hence also we are said to pray in or by the holy ghost , jude 20. it being by him that those good affections are rais'd in us that we offer up to god in our prayers : and therefore we may well be said to pray by the spirit , because 't is by the spirit that we are inspired with those holy affections which are the soul of our prayer ; and accordingly the spirit is said to make intercession for us with sighs and groans , which are not to be uttered , rom. 8. 26. which words are far from asserting the inspiration of the matter and words of our prayer , though they are urg'd by our brethren for that purpose : for as for the matter of prayer , here is not the least hint of the spirit 's inspiring it , for as to that , the christians , whom he speaks of , were well instructed already by their christian institution ; but all that is affirm'd , is , that the spirit inabled them to offer up the matter of prayer to god in a most devout and affectionate manner ; with sighs and groans , that is , with earnest and flagrant affections . and as for the words of prayer , the text is so far from implying the inspiration of them , that it plainly tells us , that those sighs and groans which the spirit inspired , were such as were not to be utter'd or worded . and surely to inspire us with affections that are too big for words , cannot imply the inspiration of words . so that the spirit 's interceeding for us with sighs and groans that are not to be utter'd , can imply no more , than his exciting in us the proper affections of prayer ; and in this sense he is said in the next verse , to make intercession for the saints according to the will of god , viz. by inabling them to offer up the matter of prayer to god with such fervent and devout affections as are necessary to render it acceptable to him : which is properly to interceed for us ; for as christ , who is our advocate in heaven , doth offer up our prayers to the father , and inforce them with his own intercessions ; so his spirit , who is our advocate upon earth , begets in us those affections which render our prayers prevalent , and wings them with fervour and ardency : the one pleads with god for us in our own hearts , by kindling such desires there as render our prayers acceptable to him ; and the other pleads with him for us in heaven , by presenting those desires , and soliciting their supply and acceptance . and thus you see what that standing and ordinary operation is which the scripture attributes to the spirit in prayer . and now , before i proceed to determin the present case , i shall only farther inquire , what it means by that phrase of stinting and limiting the spirit . in short therefore , to stint or limit the spirit , is a modern phrase , of which there is not the least intimation in scripture , or antiquity ; but 't is a term of art coin'd and invented by our brethren , and appli'd onlyto the present controversie , concerning the lawfulness of forms of prayer . which , by the way , is a plain evidence , that this argument against forms , viz. that they stint the spirit , is very new , since though forms of prayer were used not only in the scripture ages , as i shall shew hereafter , but also in all successive ages of christianity ; yet , till very lately , we never heard on syllable of stinting or limiting the spirit by them . the meaning of which phrase is this ; that by using forms of prayer , we hinder the spirit from affording us some assistance in prayer , which otherwise we might reasonably expect from him : for so our brethren explain the phrase , viz. that by confining our selves to a form of words , we restrain the spirit from giving us that assistance , which he ordinarily vouchsafes in conceiv'd prayer . and now , having fully stated the case , the resolution of it will be short and easie . it hath been shewn at large , that there are two sorts of assistances in prayer which the scripture attributes to the spirit ; the first extraordinary , and temporary ; viz. the immediate inspiration of the matter , and words of prayer : the second ordinary , and abiding ; viz. exciting the devotion , and proper affections of prayer : if therefore the spirit be stinted , hinder'd , or restrain'd , by forms of prayer , it must be either from inspiring the words and matter , or from exciting the affections of prayer ; as for the latter , to which this phrase of stinting is never appli'd by our brethren , i shall discourse of it at large in the third case , wherein i shall indeavour to prove , that forms of prayer are so far from restraining the devotion of it , that they very much promote and improve it . and as for the former , viz. the inspiration of the matter and words of prayer , that i have prov'd was extraordinary , and intended only as other miraculous gifts were , for the first propagation of the gospel ; and therefore since as to this matter , the spirit hath stinted himself , it 's certain , that forms of prayer cannot stint him ; for how can that be stinted which is not ? and if now there be no such thing as immediate inspiration of prayer , how can it be limited by a form of prayer ? in a word , if the spirit of his own accord hath long since withdrawn this gift of inspiration , how can it be now said that he is restrain'd from communicating it by any cause without him ? case ii. whether the use of publick forms , be not a sinful neglect of the ministerial gift of prayer ? in order to the resolution of which case , it would be necessary to give a brief state of it , according as it is put , and urg'd by our brethren . by the gift of prayer then , they mean an ability to express our minds to god in prayer , or to offer up our desires and affections to him in words , befitting the matter of them : which ability , say they , is given by god to his ministers , as a means of publick prayer , and in order to their being the mouths of their congregations to god , to represent to him the common cases and necessities of their people ; and therefore since god , say they , hath given us this gift , as a means of publick devotion , and in order to our offering up the prayers of the people , it may be justly question'd , whether we may lawfully omit the use of it , by using publick forms of other mens composure . now , before i enter into a particular consideration of this case , i shall briefly premise these two things : 1. that this case concerns the clergy only , and not the laity : for suppose that it be unlawful for ministers to omit the use of their own abilities to express the devotions of their congregations , what is that to the people ? are they accountable for their ministers faults ? or will god reject their sincere devotions , because the person that utters them is guilty of a sinful omission ? if so , it will be of dangerous consequence to them to joyn in any publick prayers at all , whether they be forms , or extemporary ; they being every whit as accountable for the nonsense , impertinence , and irreverence of their ministers in the latter , as for their omitting the use of their own abilities in the former : if therefore this omission be a sin , it is the sin of the minister ; as for the people , they join'd with him indeed , in offering up the matter of prayer , which is contain'd in the form he pronounces ; but they join not with him in the omission of the use of his ability ; that is his own proper act , and deed ; and therefore if it be unlawful , 't is he , and he only that is accountable for it : and if the matter of prayer in which they join with him be good , and express'd in decent and suitable words , they join with him in nothing but what is acceptable to god , and 't is not to be imagin'd that god will be angry with them , because he neglected to express their desires in words of his own composure and invention . 2. i shall also premise , that this is not the case of the clergy of the church of england , who , though they stand obliged to the constant use of a stated liturgy , yet are not hereby restrain'd from the exercise of their own abilities in publick prayer : for after they have finish'd the service appointed in the liturgy , they are permitted to use their own conceiv'd prayers in the pulpit : in which they have the same liberty , that the dissenting ministers can claim or pretend to ; that is , to express in their own words all the matter of publick prayer , with all the sobriety , affection , and seriousness they are able ; and this permission being of long continuance , and hitherto uncontroll'd by our church governors , amounts to an allowance ; and indeed it seems expresly allow'd in our 55th canon , which directs , that before all sermons , lectures , and homilies , the preachers and ministers shall move the people to join with them in prayer , in this form , or to this effect , as briefly as conveniently they may . now that to this effect , as it stands opposed to this form , is meant some prayer of our own , composed to this purpose , seems evident from the general and uninterrupted practice of the church , which in doubtful cases , is the best explication of her meaning . since therefore the use of our liturgy doth not exclude the exercise of our gift of prayer , but leaves us free to exert it , so far as it is fit , that is , with convenient brevity , i see not how this case can concern our clergy ; for if the evil of forms consists in the ministers omission of his own gift , as this case supposes , then where the use of forms doth not oblige us to this omission , but leaves us as free to exercise this gift , as those are who use no forms at all , the supposed evil is remov'd from it . having premised these things , i shall proceed to a particular resolution of the case ; which i shall do in these following propositions . 1. that this ministerial gift of prayer , or ability to express in our own words , the common devotions of our congregations to god , is either natural , or acquir'd . 't is true , if we had any reason to believe , that in their admission to holy orders , god did inspire his ministers with this ability , we might thence more plausibly infer , that 't was his will that we should ordinarily exercise it , and that it was not lawful to neglect or omit it , by using forms of other mens composure ; it being unlikely that god should inspire them with an ability , which he did not intend they should make use of : but of gods inspiring us in our ordination with this gift , or ability , we have not only no promise in scripture , which is the only foundation upon which we can reasonably expect it ; but in fact , we have no experience of any such matter among us : for not only we , but the dissenting ministers must own , if they will speak ingenuously , that just before their ordination , they were as able to express the devotions of a congregation , as they were just after ; which shews that they had no new ability to pray , inspired in their ordination : and as yet , i could never find any proof , either from scripture , or experience , that this ability to pray in words of our own composure , had any thing more in it , than a promptness of invention and speech ; which some men have by nature , and which others have acquired by art and practice ; and if so , this ability is no otherwise the gift of god , than our natural strength and vigour , or our skill in languages and history . and methinks it 's very strange , that after all this talk of the gift of prayer , which is supposed ordinarily at least to be conferr'd on rightly ordained ministers , our brethren should not be able to produce one promise , wherein god hath ingag'd himself , to confer it ; no nor one text of scripture , which implies such a promise ; all that he hath promised his ministers is , to concur with their honest indeavours , so far forth as it 's necessary to inable them to discharge the duties of their office , and to suppose that they cannot do this , without praying extempore , or in their own words , is to take the matter in question , for granted . 2. that this natural or acquired gift , is no where appropriated by god to prayer , but left common to other uses , and purposes : for though in ministers especially , it is ordinarily called a gift of prayer , yet it is no where stiled so in scripture : indeed the ability of praying in unknown languages , is once called a gift , as i observed before , but as for this ordinary ability , whether natural , or acquir'd , of praying in our native language , it is no where spoken of in scripture , under the name of a gift of prayer , nor is there the least mention of any such ability given by god to men , purely to inable them to pray ; and unless our brethren can produce some text of scripture , which yet they never attempted , wherein god hath appropriated this gift to the purpose of prayer , they must give us leave to conclude , that he hath left it common to all other honest uses , and purposes that it can be apply'd to ; and that in short , it is nothing but a freedom of utterance , and elocution , which in some is natural , and in some acquired , by which they are inabled readily to express their minds to god , or men ; and therefore to how many honest purposes this common gift of god is applicable , to so many 't is designed , and intended ; and consequently , may as well be call'd the gift of conversation in good company , and the gift of pleading at the bar , and the gift of disputing in the schools , or the gift of oratory in the forum , as the gift of prayer in private , or publique worship ; it being all but one , and the same gift aplied to several uses , and purposes ; accordingly we find that those who have this gift , have it not only while they are speaking in prayer , but when they are speaking upon other occasions ; and that ordinarily they can express themselves to men with the same readiness , and fluency in conversation , as they express their minds to god in prayer , which is a plain argument that their gift is not appropriat to prayer , but common to all the other uses , and purposes of elocution . 3. that this gift of utterance not being appropriated by god to prayer , may upon just reason , be as lawfully omitted in prayer , as in any other use or purpose 't is designed for : i do confess had god any where appropriated it to the end of prayer , those who have it , were obliged to use it to that end , and to omit it ordinarily , by confining themselves to forms of other mens inditing , would be to neglect a means of prayer of gods special appointment and institution ; for had he any where intimated to us , that he gave it us purely to inable us to pray without any respect to any other end , we could not have omitted the use of it in prayer without crossing his intention , and frustrating him of the only end for which he intended it , but since he hath given us no such intimation , we may justly conclude that he intends it in common for all those honest ends to which it is applicable , and if so 't is no more unlawful to omit using it to one end than to another , so that either it must be wholly unlawful to omit using our own elocution to any purpose whatsoever whereunto it may be honestly applied , or it must be lawful to omit it in prayer , and consequently supposing i have this gift of utterance , either i may not use a form in petitioning my prince , or a court of justice , or i may use a form in addressing my self to god in prayer , since my gift is common to both th●se purposes , and no more appropriated to the one than the other , in short therefore as for those common gifts of god which are applicable to sundry purposes , and which he intends no more for one than for another , it is left to our own liberty and discretion whether we will apply them to this or that particular purpose or no , and no man is obliged to use his gift to all those just and lawful purposes it is capable of , and if he hath two gifts which serve to the same purpose , there is no doubt but he may lawfully omit the one , and use the other as he sees occasion ; and so it is with this gift of utterance , which is naturally serviceable to sundry excellent purposes , and among others to this of expressing our minds to god in prayer , but it being serviceable to this in common with others , it is left to our liberty whether we will imploy it in this , in that , or in another purpose , and we are neither obliged to imploy it in all , nor in this more than in another , but if we have another gift that is serviceable to the purpose of prayer as well as this of utterance , it is left to our own pious discretion whether we will use this or the other , so that unless our brethren can prove that this gift of utterance or elocution is by special command of god made an appropriate means of publick prayer , they will never be able to prove , either that it is more unlawful to omit the use of it in prayer , than in any other office of elocution , or that if we have any other means of prayer , we are determined to this more than to another . 4. that to read our desires to god in other mens words , is as much a means of prayer , as to speak them in our own , for to speak in our own words , is no otherwise a means of publick prayer , than as it serves to express to god the common cases and necessities of the congregation , and if these may be as well exprest by reading them in other mens words , as by speaking them in our own , the end of publick prayer is as effectually serv'd by the one , as by the other , and sure no man will deny , but that by a form of words composed by another , he may express the common devotions of a congregation , as well as by extempore or premeditated words of his own invention ; for this would be in effect to say , that none but himself can compose a publick prayer , or at least none so well as he ; for if another prayer may be as expressive of the devotions of a congregation as his own , i can see no reason why the reading of that may not be as proper a means of publick prayer , as the speaking of this ; here then are two means of prayer , viz. reading other mens forms , and speaking our own conceptions , and therefore unless our brethren can prove , that god hath expresly chosen the one , and rejected the other , they must acknowledge both to be lawful ; and if we cannot lawfully omit the one , because it is a means of prayer , neither can we lawfully omit the other , because it is so too ; and therefore either we must be obliged to use them both , which is impossible at the same time , or we must be left at liberty to use either , according to our own discretion . in sum therefore , since we are not inspired with any peculiar gift of prayer in our ordination , and since our gift of praying in our own words is not appropriated by god to this use , but left in common to other purposes , and since what is not appropriated by god , may be lawfully omitted , when there are other means of prayer , and since in fact there is another means of prayer besides this of praying in our own words , viz. praying in the words of others , which god hath lost as free to us as the former , it plainly follows from the whole , that to omit the use of our own gift , and in the stead of it to use that other gift of praying in the words of others , is not in it self any way sinful or unlawful . case iii. whether the use of publick forms of prayer doth not deaden the devotion of prayer ? for thus our brethren argue , that by the command of god we are obliged not only to pray , but to pray with the utmost devotion we are able , and accordingly to use such means of prayer as are most apt to heighten and intend our devotion , and thus far we agree with them ; if therefore forms are in themselves , and not through our fault and erronious prejudice , less apt to quicken and raise devotion than conceiv'd prayers , it will be granted of all hands , that this is a good argument against the use of them . this therefore is the case wherein we differ , our brethren say , that forms of publick worship , ( for 't is that we are now discoursing of , ) are in themselves apt to dispirit and deaden the devotions of those that use them ; we say the contrary , viz. that publick forms are in themselves more apt to improve and quicken the common devotions , than extemporary prayers of the ministers own conceiving ; in order therefore to the clearing and full resolution of this case , we will briefly enquire into these three things : 1. what these advantages to publick devotion are , which conceived , or extemporary prayers pretend to ? 2. whether these advantages are not for the most part fantastical and imaginary , and whether so far as they are real they are not much more peculiar to forms than to extempore prayer ? 3. whether besides these common advantages publick forms have not peculiar advantages , which conceiv'd prayers cannot pretend to ? 1. we will enquire what those advantages to the publick devotions are which conceiv'd or extemporary prayers pretend to ; in short , it is pretended in the behalf of conceiv'd prayers , that they do much more fix the attention , and raise the intention of the peoples minds in prayer , than publick forms ; that is , that they do more confine the rovings of mens thoughts in prayer , and keep their minds more attentive to it , and that they do much more warm and enliven their affections in it ; for , say our brethren , the devotions of the people are very much rais'd or deaden'd by the performance of the minister , according as he is more or less devout in it ; and as for the minister , he must needs be much more devout in a prayer of his own conceiving , than in the use of a publick form ; because first , say they , 't is impossible for him to keep his mind so attentive in reading a prayer , as in conceiving one in his own mind , and speaking it from his own conceptions ; the care of performing which naturally bounds the wanderings of his thoughts , and keeps them more fixt and attentive ; and secondly , because when he utters his words immediately from his affections , his thoughts have not that scope to wander , as when he reads them out of a book . and as conceived doth more fix the attention of the minister , so it doth also more raise his intention , or in other words , more warm and inflame his affections ; for first , whereas in reading a form , his affections follow his words , and are raised and excited by them , in conceived prayer , his words follow his affections , and are immediately utter'd from , and indited by them ; and secondly , how is it possible , say they , that the words of another , which he reads out of a form , should so well express his affections as his own ; besides , thirdly , that while he is reading his form , his soul is so intent in directing his eye to read , that it cannot direct its affections to god with that fervour and intention as it might do in conceiv'd prayer . these are the supposed helps which the ministers devotion , and from his the peoples receive from conceiv'd prayers , above what forms of prayer can afford : and as conceiv'd prayer hath these peculiar advantages to raise the ministers devotion , and by his the peoples , so it hath another advantage by which it more immediately influences the devotion of the people , viz. that the matter of it is still exprest in new words , which must needs much more affect the attention of the people , than when it is always exprest in the same words without any variation ; and this , so far as i can gather from the writings of our brethren , is the sum of what they plead in behalf of conceiv'd prayer , as to its peculiar advantageousness to publick devotion above stated forms . 2. therefore we will enquire whether these advantages are not in a great measure imaginary , and whether so far as they are real , they are not much more peculiar to forms , than to conceiv'd prayer . and here i will readily grant , that by expressing a serious and devout affection , the minister doth really advantage the devotion of the congregation , even as by his good example in all other things he excites the people to a pious and virtuous imitation ; in whose eyes devotion never looks so amiable , as when 't is exprest in serious and well compos'd words , accompanied with a devout , a sober , and affectionate behaviour : both which are equally necessary to excite the devotion of the people : if therefore it be really true , that the use of conceived or extempore prayer is in its own nature most apt to fix the attention , and excite the intention of the minister in prayer , it must be confest that herein it hath the advantage of forms . 1. therefore we will inquire whether these advantages it pretends to , as to the exciting the ministers attention in prayer , be real , or no : the first advantage is , that the very conceiving the matter of his prayer , and speaking it from his own conceptions , doth naturally more bind his attention , than the reading it out of a form ; but i beseech you , what doth it more bind him to attend to ? is it to attend to the words and phrases ? if so , then 't is not to attend to the acts of prayer , or is it to attend to those acts which are the proper business of prayer ? that is to be asham'd of sin , and to bewail it in confession , to be sensible of the common wants , and common dependancies upon god for supply in petition , to admire god's perfections , and gratefully commemorate his goodness in praise and thanksgiving ; for in these things the true devotion both of minister and people consists ; and 't is only by being an example of these in his prayer , that the minister excites the devotion of his people : 't is by confessing sin , as if he were asham'd of , and sorry for it , that he excites their shame and sorrow ; by petitioning for mercy , as if he were sensible of the want of it , and did heartily desire it , and depended upon god for it , that he excites their sense of need , and their desire , and hope of relief , and supply ; by praising and thanking god , as if he heartily admired his excellencies , and gratefully resented his goodness that he excites their admiration and gratitude ; that mode of prayer therefore which is most apt to fix the ministers attention to these acts of devotion , must needs be most apt to excite the devotions of the people : now as for the mode of praying from his own conceptions , i really think that it is much more apt to unfix the ministers attention to these acts , than that of praying by a form ; because it forces him to attend to other things at the same time , viz. the recollection of matter , and invention of sutable expressions , which must more or less divert him from attending to the inward acts of devotion , according as his fancy and tongue are more or less pregnant and voluble ; it being impossible for him to attend at the same time , to several things , as closely as he may to one : but when he prays by a form , his matter and words are ready before him , and so he hath nothing else to do , but to attend to his devotion ; and certainly when a man hath but one thing to do in prayer , he may attend to that more fixedly and closely , than when he hath two or three : 't is true , by being released from attending to the invention of his matter and words , his mind is more at leisure to wander , and instead of attending as he ought more closely to the acts of devotion , by imploying those thoughts which in conceiv'd prayer he imploys in invention in a closer attention to the acts of devotion , he may , if he please , permit them to rove abroad ; but if he doth , the fault is in himself , and not in the form he prays by : the design of his form is to release his mind from all other business in prayer , but only that of inward devotion , which is the life of prayer , that so it may be the more attentive to it : but if instead of applying his mind to this design , he suffers it to wander abroad , he makes an ill use of a good thing , and converts that which is in it self a help to devotion , into an occasion of indevotion : but 't is objected , that while his thoughts are imployed in inventing the matter and words of his prayer , they are attending to the duty of prayer , and while they are so , they are well imploy'd , though they should not be so attentively fixt upon the inward devotion of prayer , as they might be in the use of a form : to which in short i answer , that to invent the matter and words of prayer , is not to pray , but to study a prayer ; and till our brethren have proved , that our inventing the matter and words , is a part of our duty of prayer , which is the question in debate between us , we can by no means grant , that our attention to it is attending to the duty of prayer ; we believe that when we pray devoutly by a form , we discharge the whole duty of prayer , though we do not invent the matter and words our selves , and when we see the contrary proved , we will not only yield that to attend to inventing , is to attend to the duty of prayer ; but that it is unlawful to pray by a form : but in the mean time we can yield neither one , nor t'other . seeing then that forms are in themselves more apt to fix the ministers attention to the inward acts of devotion , and seeing that 't is by attending to these acts , or at least by seeming to do so , that he influences the attention of the people , it necessarily follows , that in this respect forms are more advantageous to publick devotion , than conceiv'd or extemporary prayer . but then , 2. it is pretended that conceiv'd prayer is in it self more apt to fix the ministers attention in prayer than forms , because in conceiv'd prayer he utters his words immediately from his affections , by reason of which his thoughts have not that scope to wander , as when he reads them out of a book : to which , in short , i answer , that if he hath devout affections , he may utter his words as immediately from his affections in a form , as in a conceiv'd prayer ; and therefore this pretence is altogether insignificant ; for his own invention is as much a medium between his affections and utterance in praying extempore , as the book in praying by a form ; as for instance , suppose that in confessing sin , he be affected with shame and sorrow , he cannot express it in words , but by using his own invention , or a form , and whether he uses one , or t'other , he uses a medium to express it ; and why those words which he reads should not be as immediate to his affections as those which he invents , provided they do as fully express them , i am not able to apprehend ; in short therefore , if he hath devout affections , they will at least as much confine his thoughts from wandering when he prays by form , as when he prays extempore , if he hath not , he cannot utter his words from his affections , either in the one or t'other . 2. we will inquire whether those advantages which our brethren ascribe to conceiv'd prayer above forms , as to the raising the ministers intention in prayer , be real , or no : first they pretend that in reading a form , his affections follow his words , and are raised and excited by them ; whereas in praying extempore , his words follow his affections . this i confess is a very curious distinction , but i am not able to apprehend either what foundation there is for it , or how it is applicable to the matter ; for first what necessity is there either that his affections should follow his words in a form , more than in a conceiv'd prayer , or that his words should follow his affections in a conceiv'd prayer , more than in a form ? why may not a man be devoutly affected with the matter he prays for , before he expresses in a form of words , as well as before he expresses it extempore ? since if he be acquainted with the form , he cannot but know before-hand what he is to pray for in it ; and therefore if he be truly devout , cannot but be affected with it , before he prays for it ; and so on the other hand , why may not a man as well be unaffected with the matter he prays for in conceiv'd prayer , till he hath exprest it , as with the matter he prays for in a form ? or what reason can be assign'd , why the affection may not follow the words , and be excited by them in the one , as well as in the other ? may not a man pray inconsiderately , and suffer his tongue , to run before his heart in both ? and may not his affections which were before asleep , be awakened by the sound of his words in either ? in short therefore , since in praying by a form , a man may know as well at least , and hath as much time to consider the matter he is to pray for before-hand , as in praying extempore ; what reason is there why it should be more difficult for him to affect his soul before-hand with it in the one , than in the other ? and if it be equally hard and easie in both , than 't is equally possible for his affections to go before , or follow his words in either . but then secondly , suppose it were true , that in conceiv'd prayer the words follow the affections , and in a form the affections the words , how doth it from hence follow , that conceiv'd prayer doth more intend and heighten the affections , than forms ? what reason can there be assign'd , why those acts of inward affections , which follow our words in prayer , should not be as intense and vigorous as those which go before them ? why may not a man exert as flagrant an act of desire , immediately after he hath exprest his petition , as immediately before , especially if that be true which our brethren affirm , and which most men find by experence ; that the words of prayer , if they are proper and expressive , do naturally quicken and excite the affections ; so that if it be the matter only that excites the affections , they may be as vehemently excited after the words are spoken as before ; if it be the words also , the affections must be less vehemently excited before the words , than after : in short therefore , when the minister prays in publick , whether it be by form , or extempore , he prays on , without making any long pauses between one petition and another , so that as soon as ever he hath conceived the matter , he expresses it , and whether it be immediately before or immediately after , or while he is expressing it , that he joyns his affection to it , there can be no reason assign'd , if it be the matter he joyns them to , why he should more affect it now , than then , there being nothing in the order of before or after , to raise and excite his affection : and if so , his affections following his words , though it were necessary to his praying by a form , can be no disadvantage to his devotion , nor the contrary an advantage to it , though it were necessary to his praying extempore : but then secondly , it is pretended that the minister cannot so well express his devout affections in other mens words , as in his own , and therefore when he prays in a form of words of other mens composure , 't is impossible his affections should be so livelily represented , as when he prays extempore : to which in short i answer , that the ministers business in publick prayer is not to express the degrees and heighths of his own affections , or to acquaint god of the particular and extraordinary fervencies of his own soul : for in publick he prays as the common mouth of the congregation , and therefore he ought not to express to god in the name of the people , any matter that is peculiar to himself , or to represent his own particular extraordinary fervours , as the common case of the congregation , but his words ought to be such as every honest and ordinary christian may truly joyn with , as the sense and meaning of his own soul ; and for him to express to god in the name of the people , such heights of devotion as few or none of them are arrived to , is as bad as to confess in their names such sins to god , as few or none of them are guilty of . so that if the minister hath such peculiar heighths of affection as can be fitly exprest only in his own words , he ought not to tell god of them in a publick prayer , in which he is to express nothing but what is the true and common sense of every honest and sincere christian ; and this certainly may be as fitly exprest in another mans words , as in his own , unless we will suppose that no man can so well express the common sense of a christian congregation , as he that prays extempore , yea , and that he himself cannot so fitly express it in premeditated words , as in extemporary ones ; neither of which i suppose any sober dissenter will affirm . but then thirdly and lastly , it is also pretended , that in the use of forms , the ministers soul is so ingaged in directing his eye to read , that it cannot be so intensly affected with what he prays for , as when he prays extempore ; in answer to which , i leave the reader to judge , whether the recollecting of the matter of prayer , the disposing of it into a due method , and inventing of proper phrases to express it , ( neither of which are acts of prayer , as i shew'd before ) must not much more busie and ingage the ministers soul when he is praying publickly , than the directing of his eye to read ; that is , whether one that hath so perfect a habit of reading as that he can readily exercise it without imploying one thought about it , cannot read a prayer more easily , than invent one ? for so much easier as it is to read than to invent a prayer , so much less his soul hath to divert it from being affected with what he prays for when he prays by a form , than when he prays extempore . and thus you see that those advantages which are ascribed to conceiv'd prayer , as to the raising the ministers devotion , are such as are either imaginary , or as ought rather to be ascribed to forms . but it is pretended , that forms of prayer do not only deaden the ministers devotion , and so by consequence the peoples , but that they do also deaden the peoples by a more direct and immediate influence , because they still express the matter of prayer in the same words , which when the people have often heard , will be apt to cloy their attention , whereas the very newness and variety of words , in which conceiv'd prayers are exprest , doth naturally awaken and entertain their minds and keep them more fixt and intent . for answer whereunto , let us consider upon what it is that this novelty and variety of expression doth keep our minds so fixt and intent on , is it upon the matter of prayer ? doubtless , no ; for that is generally the same , especially the matter of publick prayer , and therefore if it were that that fixt our minds , 't would as well do it in the same as in new and varied expressions ; and since the matter of publick prayer is old , and for the main will be always so , why should it not as well affect us in old words as in new , provided they exprest it with equal propriety and fitness ; but if it be meerly the newness of the phrase 't is express'd in , that fixes their minds : there is nothing in it but a meer surprise and amusement of their fancies , which instead of fixing doth unfix their minds from the internal acts of prayer , and divert its attention from the devotion to the oratory of it ; so that this fixation of their minds on the novelty of the phrase and method of prayer is so far from being an advantage , that 't is a distraction to their devotion . as for forms of prayer , there is no doubt but they may be composed with the same advantage of expression and pronounced with the same affection as the prayers of our own extempore composure , and if they are so , they will have the same advantage of the musick of speech to excite the devotions of the people ; but as for novelty of method and expression , that may indeed entertain their minds and divert them from roving out to other objects , but even this entertainment is a roving and excursion of their minds from the acts of prayer , which , while they are amused with the novelty of the phrase and method of the prayer , can be no more intent on the devotion of it , than while they are busied about secular objects and affairs . and indeed that seeming devotion that is raised in the minds of the people by the gingling of the ministers words about their fancies , is generally false and counterfeit , for as words do naturally impress the fancy , so the fancy doth naturally excite the sensitive affections ; so that when the affections are excited meerly by the art and musick of the words of prayer , it is not devotion but mechanism ; for there is no doubt but men may be and many times are strangely affected with the words of prayer when they have not the least spark of true devotion to the matter of it ; for when they fancy the matter of prayer and are affected with it meerly for the sake of the words , the movement of their affection will cease as soon as the impression is worn out which the words make upon their fancies , and if in the mean time they happen to hear any other matter exprest in the same affectionate words , they will in all probability be as much affected with it , as they are now with the matter of prayer , but if the mind be truly devout and doth affect the matter of prayer for it self and not for the sake of the words , i cannot imagin how new words should any way advantage its devotion , unless they were to express new matter . since therefore the matter of publick prayer neither is nor ought to be new , unless it be upon extraordinary publick emergencies , what colour of reason can there be assign'd , why the devotion of the hearers should be more affected with it in new words than in old , supposing it be express'd and pronounc'd with the same propriety and affection in both . and thus i have shewn that those advantages of publick devotion which are pretended to be peculiar to conceiv'd prayers , are for the most part imaginary , and that so far forth as they are real they are more peculiar to forms of prayer , i proceed to the third and last enquiry , viz. 3. whether there are not sundry advantages of publick devotion peculiar to forms of prayer , which conceived prayers cannot pretend to ? that there are , i do affirm , and will indeavour to prove by these following instances . 1. one great advantage that is peculiar to publick forms of prayer , is , that the people may address themselves to them with greater preparation ; for if they please , they may peruse the words before-hand , and consider the sense and matter of them , and indeavour to affect their minds with it ; as for instance , when i know before-hand what words my sins will be confest in , when i am to joyn in the publick devotions , i can consider before-hand the sense and meaning of them , and prepare such affection as are sutable to them ; as suppose the confession be that of our church's liturgy , wherein we begin with almighty and most merciful father ; i can consider the meaning of these words before i come to church ; and from the consideration of god's almighty and most merciful nature , excite my affections to an awful dread of his power , and an ingenuous sense of his mercy ; by which when i come to joyn with these words in the publick confession , i shall be duely affected with the sense of them , and my soul will beready melted into all that filial sorrow and humiliation for my sin , with the consideration that i have offended by it an almighty and most merciful father suggests ; and so if i consider , and apply before-hand all the rest of the confession , i shall thereby tune and set my affections to the sense and matter of each particular phrase and expression in it ; which 't will be impossible for me to do when i am to joyn with an extempore prayer ; because i cannot know before-hand what the phrases and expressions of it will be ; besides which , upon the words of publick forms , there may be written excellent paraphrases and meditations , such as is that of the companion to the temple ; by reading of which the devotions of the people may be very much excited and improved ; which is such an advantage as the words of extempore prayer will not admit of . 2. another advantage peculiar to publick forms , is , that in joining with them the people may pray with more understanding , than they can well be supposed to do in conceiv'd and extempore prayer , wherein generally the minister is forc'd to make use of such words and expressions as come first to hand , having not leisure enough to pick and choose his words , without making long and undecent pauses and interruptions , so that sometimes he is fain to use a hard word , which perhaps not half the people understand , because an easier doth not come to his mind , and sometimes to intangle his expressions with long parentheses , sometimes to darken his matter with far fetch'd metaphors , or to express it by halfs in broken sentences , and sometimes to run out his periods to an inordinate length , by which the sense of them is very much clouded and obscur'd : these and such like inconveniences all the world knows do very commonly attend extempore effusions : and let a mans fancy and tongue be never so fluent and voluble , he can never be so secure of expressing himself intelligibly to the people when he prays extempore , as he might be if he took time enough before-hand to choose his words , and form his expressions , so that the people may be much more secure of understanding what they pray for when they joyn with a form , than when they joyn with an extempore prayer ; for to be sure in composing publick forms more care will be taken of the phrase , that the words may fit the matter , and express it intelligibly to the people , than there can be in extempore prayer ; which admits of no long consideration , no alteration upon second thoughts , no after-scanning or revisal , as forms of prayer do , but it must pass as it happens , whether it be intelligible or no , by reason of which those who occupy the room of the unlearned , are many times forc'd to break off praying for want of understanding what the words and expressions of the prayer mean ; for whether the prayer be spoken in an unknown tongue , or in words that are unintelligible to the people , it is all one to them , for still their understanding is unfruitful , and so long their devotion must be broken and interrupted . 3. another advantage peculiar to publick forms , is , that the people may joyn with them with much more faith and ussurance , than they can with extempore prayers ; it must doubtless be of great advantage to a mans devotion in publick , to be satisfied before-hand that the matter he is to pray for is good and acceptable to god ; for by this means he will be inabled to pray on with a stronger faith and surer hope of being heard and accepted ; but this a man can never be satisfi'd of aforehand , that joyns in extempore prayer , unless he hath an implicit faith in his minister , that he will say nothing to god but what is true , nor ask any thing of him but what is lawful ; which how he can certainl depend on , i cannot imagin , especially considering that the minister who prays is many times a stranger to him , both as to his person and principles , and for all that he knows may be very erronious , rash , and unadvised , or very ignorant of what is matter of prayer , and what not ; and even those ministers whom he knows , and can best confide in , are not always so very sure of their hands , but that some times they may mistake their passion for their zeal , and reak their anger or faction in their prayers , or in the heat and hurry of speaking what comes next , let drop an error before they are aware , or express themselves so doubtfully , or unadvisedly , that an honest and discerning mind may not be able to joyn with him ; so that in joyning with an extempore prayer , it is very necessary , ( as hath been observed by an excellent divine upon this argument ) that as we go along with the minister , we should judge of what he saith before our hearts consent to it , and if it should so happen , that by reason of the novelty , or ambiguity , affectation , or indigestedness of his expressions , or any such rub in our way , we cannot readily judge , but are fain to hesitate , and deliberate upon this , or that passage ; in the mean time he who prays is gone on , and now upon a new subject , and we are left behind , and at a loss , and perhaps miserably confounded before our devotion can close in again , and no sooner it may be is it well fixt , but 't is led away again into the same inconveniency and maze : all which may be easily prevented by the use of publick forms ; of the matter and expressions of which , the people may easily satisfie themselves aforehand , and when this is done , they will have nothing else to do , but to pray and keep their holy affections a going , they will have no new judgment to make of what is said , no doubtful phrase or matter to examin , and their judgment being satisfied before they begin to pray , with the words and matter of the prayer , their devotion may go on with it , without pause or stop in an even and uninterrupted current . 4. another advantage peculiar to publick forms , is , that they have much less in them to divert the affefections of the people from the matter of prayer . for as for extempore prayer , it is very apt to disturb the devotion of the people , whether it be well or ill perform'd , if he who performs it hesitates , or blunders , or expresses himself in crude , undecent , or fantastick phrases , instead of attending to the matter , and joyning their affections with it , they will in all probability be pitying , or contemning him , carping at what comes next , and running descants on his weakness and impertinence ; if he perform well , and his method be orderly and artificial , his matter good , and his expressions fluent and apt , and easie , they will in all probability be admiring his parts , and entertaining their curiosity with the elegancy of his phrase , the solidity and promptness of his judgment , and the art and finery of his composure ; either of which must very much divert and call off their affections from the matter ; whereas while they are joyning in publick forms , to which they have been accustomed , and in which neither the strength , nor weakness of the ministers parts appears , they have none of all these snares to intangle their devotion : for being used to the words , and phrase , and method , they have no temptation to concern their minds any farther about them , than as they convey the matter of the prayer to them , and having none of the above-named diversions , to carry away their minds from the matter , they may doubtless , if they please , attend to it with much more fervour and affection . 5. another peculiar advantage to the peoples devotion in joyning with publick forms , is , that they are more secur'd as to the decency and solemnity of their publick worship ; and i suppose there is no body will question , but that the decent and solemn performance of publick worship , is highly advantageous to the devotion of the people . but now whilst they joyn in extempore prayers , the decency and solemnity of the performance , doth altogether depend upon the ability and present disposedness of the minister ; so that if the minister happen to be a man of a mean elocution , of an unready memory , or an unfruitful invention , it is impossible the office should be perform'd with that decency and solemnity , that is necessary to affect the minds , and excite the devotions of the people ; yea , instead of that perhaps , the wretched dulness , the blundering , confusion , and impertinence of the performance , may turn their devotion into scorn and laughter ; for of this i have seen too many sad experiments : but suppose the minister be a man of pregnant parts , and ready invention and elocution , yea and of great piety and devotion too , yet 't is possible he may be frequently liable to great indispositions of body , and mind , to dulness , and inadvertency , to wandering , and distraction of thoughts , to deficiencies of invention , and failures of memory , and incumbrances of mind , with outward cares and accidents ; and if he be , what remedy is there , but that he must many times pray confusedly , and omit a great deal of the matter of prayer , and utter a great deal of it in broken or undecent expressions ? and how can he avoid being sometimes at a loss , both for words and matter , and being forc'd to supply the present defects of his invention , with fulsome repetitions of what went before ? and how is it possible almost but that a great deal of slat and empty nonsense , a great many crude and undigested conceptions , and rash and unadvis'd expressions should escape from his lips before he is aware ? and this , if he hath any grain of modesty in him , must , upon the least reflection , put him into a greater confusion , and so amaze , and bewilder him , that throughout the whole prayer perhaps , he will hardly be able to recover himself to any consistency of thoughts : now is it not a hard case , that the decency and solemnity of the publick prayers of a congregation , should depend upon the uncertain and variable temper and disposition of one single person ; so as that if he happen to be indispos'd or disorder'd in his body or mind , the devotions of 500 or 1000 persons must partake of his disorders and distractions ; for how much soever he is indisposed , their prayer can be no better than what he is able to pour out extempore , and how flatly , unadvisedly or confusedly soever he prays , they must pray after him , or not pray at all ; which vast inconvenience is wholly cur'd and prevented , by a well compos'd form of prayer , for how weak soever the ministers parts be , or how much soever he may be at present indisposed , if he can but read distinctly and seriously , the devotion of the people will not be at all affected or influenc'd by it , for whatsoever his parts , or present temper be , they will be sure to find an orderly and methodical prayer to joyn with ; a prayer that is comprehensive of all their common cases and necessities ; that is sober and good , mature and well advised as to the matter ; that is full and plain and decent as to the phrase and expression of it ; and in a word , that is every way suted to all the parts and ends and offices of publick devotion ; and if they please , they may satisfie themselves before-hand , that there is nothing in the prayer they are to joyn with , but what becomes publick worship , which is the most serious and solemn thing in the world. 6. another peculiar advantage of publick forms , is , that in joyning with them the people may be better secur'd of the reality and sincerity of their own devotion . for in joyning with extempore prayers , there is no doubt but they may , and many times do mistake the tickling of their fancics , for true and sincere devotion ; for their fancies being surpriz'd , and amused , meerly by the novelty of the expressions , will naturally influence their sensitive passions , and chase them into such warmths as an undiscerning judgment may easily mistake for the holy fervours of devotions ; they find themselves strangely heated in the prayer , and upon that immediately conclude , that they are wonderfully devout , without ever enquiring , whether it be the matter , or the phrase and expression that heats them ; and so from those transports of passion , which are meerly the effects of new and surprising words , striking briskly on their fancies , they many times take occasion to flatter themselves into a great opinion of their piety and godliness , whereas many of these persons are notoriously immoral in their lives , and utterly disaffected to the matter they pray for with so much seeming earnestness and affection ; which is a plain argument , that their affection is not to the matter , but meerly to the words and expressions ; and in all probability the same surprisingness of expression would have as much affected them at a play , as it doth at a prayer : thus for instance , when they hear god or christ spoken of , and their goodness and perfections represented in a new and surprising strain of expressions , their fancy many times is strangely smitten with it , and this makes their spirits flow in a sweet and placid torrent to their heart ; and by their frisking about it , to sooth and tickle it into great complacency and pleasure , till at last it opens and dilates it orifices , and the grateful flood breaks in , and drowns it in delight and ravishment ; and yet all this many times , instead of being a real complacency of their souls in god , is only a complacency of their fancies in the phrase by which he is described and represented , and had they heard the hero of play describ'd in the same phrase , they might probably have been moved to the same affection to him , as they are now to god and their saviour ; for the same kind of influence that new and surprising expressions have upon mens fancies in prayer , they will have when applied to other matters ; and if we will believe plutarch , it was an ordinary thing with the greek sophists , by their honied words , surprising phrases , singing tones , and effeminate accents , to excite their auditors into a kind of bacchical enthusiasm ; and no doubt but those hearers , of whom he there speaks , who were wont to applaud their orators at the end of their declamations with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divinely , heavenly , unimitably spoken ; found themselves as much moved , as many a man doth at an extempore prayer , who yet verily believes , that it is not meerly a movement of his fancy , but of his sincere and true devotion . this therefore is a great disadvantage of extempore prayer in publick , that meerly by amusing the fancies of the people with the surprising novelty of its expressions , it puts them into fits of counterfeit devotion , and makes them many times imagin that they are heartily affected with the matter of the prayers , when 't is meerly the phrase of it that by striking on their fancies , moves their sensitive affection . but whether this movement of affection be fancy , or devotion , a man may much more easily distinguish when he joyns with a form , than when he joyns with an extempore prayer ; for he being acquainted aforehand with the phrases and expressions of the form , it is not to be supposed , that they should much surprise and amuse his fancy , and therefore if notwithstanding that , he finds himself heartily affected in the prayer , he may much more securely conclude , that it is the matter , and not meerly the words that moves and affects him . and thus , with all plainness and sincerity , i have indeavoured to represent those peculiar advantages which forms of prayer have above extempore ones , as to the quickening and improving the devotions of the people : i might have given other instances of it , but these i think are sufficient to determin the case in debate , and to convince any unprejudic'd man , that pious and well composed forms , are so far from deadening the publick devotions , that they contribute sundry great advantages to it . and indeed if publick forms do deaden the peoples devotion , it must be either as they always confine the devotions of the people to the same set of words , which , as i have proved at large , is a great advantage to their devotion ; or as they do pro tempore confine them to a certain set of words ; in which sense the ministers extempore prayer is a form to the people , and doth as much confine their devotions to a certain set of words , pro tempore , as any stated form whatsoever . and now , if after all this , it be objected by our brethren , that they find by experience , which is the best argument , that forms do actually deaden their devotion , i would beseech them seriously to consider , whether this experience of theirs be not founded in an unreasonable prejudice ; and if it be , whether it 's fit that their unreasonable prejudice should prescribe to the whole church ? it's certain , that there are other men as truly pious and devout as they , who find by experience , that joyning with the publick forms is a great advantage to their devotion ; so that here is experience against experience ; and certainly where there are two contrary experiences of the same thing , they cannot both proceed from the nature of the thing ; but one , or t'other must necessarily arise from the disposition and temper of those who are conversant about it : now i have shew'd that forms of prayer are in themselves real advantages to publick devotion , and that they are so , there are many thousands of good christians can attest by their own experience ; and therefore if our brethren do not experience the same , the fault must lie in their own prejudice , or temper , and there is no doubt to be made , but would they heartily indeavour to cure their own prejudice , and to dispossess their minds of those groundless piques they have entertain'd against our liturgy ; would they but peruse it with impartial eyes ; consider the contents , and labour to affect their minds with the sense and matter of it ; they would quickly find the same experience of its advantageousness to publick devotion , as those blessed martyrs did who compos'd it , us'd , and at last died for it , and valued every leaf of it as an inestimable treasure ; and as we should consent in our experience , so we should also in our communion , and with one heart and one mouth glorifie our father together . finis . an admonition to the dissenting inhabitants of the diocess of derry concerning a book lately published by mr. j. boyse, entituled, remarks on a late discourse of william, lord bishop of derry, concerning the inventions of men in the worship of god / from william, lord bishop of the said diocess. king, william, 1650-1729. 1694 approx. 115 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a47430) transcribed from: (early english books online ; image set 97120) images scanned from microfilm: (early english books, 1641-1700 ; 743:4, 792:20) an admonition to the dissenting inhabitants of the diocess of derry concerning a book lately published by mr. j. boyse, entituled, remarks on a late discourse of william, lord bishop of derry, concerning the inventions of men in the worship of god / from william, lord bishop of the said diocess. king, william, 1650-1729. [4], 58 p. printed for william keblewhite ..., london : 1694. advertisement: prelim. p. [4] reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng boyse, j. -(joseph), 1660-1728. -remarks on a late discourse of william lord bishop of derry. public worship -early works to 1800. 2004-08 tcp assigned for keying and markup 2004-10 spi global keyed and coded from proquest page images 2004-11 jonathan blaney sampled and proofread 2004-11 jonathan blaney text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion an admonition to the dissenting inhabitants of the diocess of derry : concerning a book lately published by mr. j. boyse , entituled , remarks on a late discourse of william lord bishop of derry ; concerning the inventions of men in the worship of god. from william lord bishop of the said diocess . london , printed for william keblewhite at the swan in st. paul's church-yard , 1694. the contents . admonition concerning mr. boyse's remarks . — giving an account of , i. occasion of this book . ii. mr. boyse's concessions . iii. mr. boyse's mistakes in matters of fact. some considerations about mr. boyse's objections concerning the rule for worship , baptism , and the sign of the cross. mr. boyse's new rule for worship . his new exception against communion with us in worship . about the cross in baptism . advertisement . a plain and rational vindication of the liturgy of the church of england . collected from the discourses of some of the reverend bishops and doctors of the same church : reduced to a familiar method of question and answer , for the benefit of those of meaner understanding . by john clutterbuck , gent. printed for william keblewhite , at the swan in st. paul ' s-church-yard . an admonition to the dissenting inhabitants of the diocess of derry : concerning a book lately published by mr. j. boyse , entituled , remarks , &c. on the present discourse . my friends and brethren , i have told you in this discourse ( when first printed p. 170. ) that no man ought to take it ill , that another proposes reasons against his opinion ; but to scoff at , or revile any practice , or opinion that another believes to be founded on the word of god , is not only ill manners , but is of dangerous consequence , being apt to breed bitterness and animosities between the parties . — and therefore in all matters of religion we ought to avoid this manner of treatment , and whatever book uses it , we need trouble our selves no further with it , for it certainly is written only to serve a party and not truth . this observation i take to be certain , and i desire that you would read mr. boyse's remarks , and my book together , and judge them by this rule . the worship of god is to mankind beyond all other concerns , and ought to be treated with all the seriousness and calmness of spirit that becomes us , whilst in the presence of god : and for any one to treat that which all good men tender and value as the most serious and weighty concern of their minds , in a passionate , angry , scoffing and deriding manner , is surely contrary to natural modesty , and to the respect we owe to one another ; much more to the spirit and meekness of the gospel . i will not accuse mr. boyse , but only desire you to read his book seriously , and believe him as far as you find him free from these faults . i hear that other answers to my book are coming out , and if i find in them that spirit of piety and seriousness that becomes christians , more especially men of tender consciences , i will with god's help give them a due consideration ; and if there be any thing material in mr. boyse's remarks , which is not taken notice of by them , it shall then likewise be considered : in the mean time what i think needful to give you an account of in this admonition , is , 1. first , the chief motive that prevailed with me to publish my book . secondly , that mr. boyse has granted , in effect , the chief things i pleaded for in it . thirdly , that he is much mistaken in those matters of fact which he charges on me as mistakes . fourthly , that he has failed to prove the most material things that were incumbent on an answerer to prove . if i give plain instances and examples in each of these , you may judge by them what to think of the rest of his book . i. as to the first of these , namely , my design in publishing this book ; i have been now above three years amongst you , and i have taken the best care i could to inform my self of the state and condition of this diocess , and of every parish therein . i have visited each of them several times , and discoursed personally with many hundreds , and informed my self particularly of the customs , manners , inclinations and scruples of every sort and persuasion : i found to my great trouble much ignorance amongst the poor people ; insomuch that of 800 , or more of the dissenters communion , whom i personally discoursed , i did not find above four persons that could give any account of their catechism , and only two that could repeat it , and a great many that could neither say the creed , the lord's prayer , nor ten commandments : of this i have many witnesses that were present at some of my discourses . i do not say this ignorance was peculiar to dissenters , for too many conformable persons were in the same condition : this i looked on with great compassion and concern , as it became me , and in order to remedy it , i took care to have english schools kept in every parish , according to law , and obliged the schoolmaster to teach the catechism , and the ministers to catechise in each parish ; and i furnished them with catechisms , which with god's assistance has proved of good use to such as are conformable , near 2000 of all ages having since learned the catechism , and presented themselves to be confirmed ; i could not have the same influence on you that differ from me , and yet i hope my endeavours have not been useless to you , but have help'd to raise an emulation in you to instruct your children . i found the great obstacle to your learning your catechism , was , the length and intricacy of it , insomuch that generally speaking , whoever could not read , must despair of getting it by heart ; this put me upon persuading you to make use of an easier ●atechism not excluding your own if you had a mind to it . again i observed that when i wrote my book , there were only nine meeting-houses in the diocess , and i think the number is not increased since , and by the best enquiry i could make among your selves and other people , i found that there were ( taking one meeting-house and one lord's-day with another ) not 300 at each meeting . now i understand that in this diocess there are 30000 that profess themselves of your persuasion , and on that account absent themselves from church . from which computation i perceived that only 1 in 10 of them , or thereabouts went to worship god any where on the lord's-day : this i confess was a great grief to me , and however mr. boyse may scoff at my concern , as he doth at it in other cases , i shall not be ashamed of it , but pray to god to encrease it in me while such occasions remain , and direct me to methods to remove them , i found that the case was not much better with you before the troubles than since ; for tho' there were then some more meeting-houses than at present , yet i believe the number of people was near proportionable more also . i found the sense of religion much decayed amongst you , by means of this small number of your meeting-houses , and many of you when i have pressed you to worship god somewhere , have answered me , that you could do it at home ; and indeed i have found some that had not been at any publick worship in seven years , and it is not to be wondered at , when some of you are ten miles , some twenty , from a meeting-place . i cast about in my mind how to remedy this , and in order to it , enquired of many of you , why you did not frequent the publick church , since you had none else which you could constantly attend with your families ; i perceived that three objections , especially had stuck with you formerly . first , that our ministers were popishly inclined . secondly , that some of them were of ill lives and negligent . and thirdly , that our service was only human inventions , and had no particular warrant from scripture . the first and second of these i found , by god's blessing , in great measure removed at my coming among you , so that i cannot say that any one of you ever objected them to me . and as to the third , i particularly examined , what things they were in our ordinary lord's-days-service , which you taxed as human inventions , ( for i only invited you to that service ) and which made you think it more justifiable to stay at home then to come to our churches , and i carefully marked what you objected , and put them in the form that you now find them in this book ; in which i designed neither to shew wit or learning , but to propose it to you of my diocess , and to you only , in such a plain method and stile as might suite your capacities , for i think you are not concerned in books which you cannot understand ; i am sure you cannot understand the generality of controversie books , i confin'd my self therefore to what i had seen and known to be your opinions and practice , and i was resolved that my book should go no further then to you , and therefore i printed only a few , which i distributed amongst you , and took care that not one of them should be sold. i must own that the book is reprinted in london , but this was altogether without my knowledge , and very much to my dissatisfaction . but i cannot prevent the ill arts of tradesmen for their own gain . this was the motive and method of my book ; and whether they be agreable to the spirit of a christian bishop who is concerned for the service of god , and the good of the souls under his charge , or deserve the treatment mr. boyse has given me in his remarks ( suppose i were mistaken in some things , as i do not find i am ) i must leave you to judge ii. i shall now proceed to the second thing i proposed in this preface , which was to shew that mr. boyse has granted the principal things designed in my book , and i hope that they may have some influence on you , to allow the same : the things are these that follow . 1. he owns that singing psalms in prose is lawful ( p. 10. ) which i proved chap. 1. sect. 1. n. 3. in my book . 2. that responses or answering , in the praise of god , is lawful ( p. 16. & 28. ) and he allows the scripture precedents which i brought to prove them , in chap. 1. sect. 1. n. 4. i hope therefore that upon consideration of his reasons , if not of mine , you will allow the same that he does , and that these things will not give any such offence to you hereafter , as they have done . 3. he doth not absolutely condemn all use of musical instruments in the praises of god , so they be only for directing the people in the tune of the psalm they sing ( p. 30. ) . i therefore hope , that you have so much respect to mr. boyse's judgment , that hereafter the organs will not offend you so as to drive you from our service . 4. he asserts ( p. 24. ) that none of the nonconformist writers have condemn'd the singing of psalms , as used in our cathedrals by a quire , tho' he supposes it unscriptural , nor the saying them in parish-churches , by way of responses , and that only some weak and injudicious people have alledged such reasons , for deserting the established church , and that they are not to be reckon'd as condemned by our saviour , in mar. 7.7 . for commandments of men : and therefore i hope in respect to his judgment , you will lay aside all such reasons , for your non-compliance with the established worship , and retain no ill opinion of us that do comply with these things . to gain which , i shall reckon a great step , and worth the writing my book , and shall be heartily glad to find , as mr. boyse intimates , that it was only the weak amongst you that insisted on these things . 5. he grants ( p. 9. ) that god has no where expresly determined , whether we shall pray with , or without a set form ; and that therefore both ways of praying may be lawful in general , tho' particular circumstances may sometimes render the one or the other more convenient . so that this matter of praying with , or without a set form , according to him , is a matter of conveniency only , and to be determined by circumstances ; and therefore upon mr. boyse's principles , since our forms of prayer can seem to you at worst to be only inconvenient ; surely it is better to dispence with an inconveniency than to neglect all publick prayers . 6. he grants ( p. 31. ) that in some particular cases , god did recommend to the jews , a form of words in their addresses to him , and that not only to the people , but even to the priests , and therefore forms of prayer are warranted by scripture , and are of divine original . from hence it follows , that god has not only in general commanded us to pray to him , but in particular commands , both priests and people to pray to him in forms , tho' he has not forbidden other addresses on such occasions , as i mentioned chap. 2. n. 2. sect. 9. 7. he grants that the people expressed their joyning in the publick prayers , in christian assemblies ▪ by adding their amen ( as i have proved chap. 2. sect. 1. n. 5. ) . and therefore i hope you will not only approve of this in us , but will likewise introduce it into your own meetings . i am sure the book mr. boyse quotes for this purpose , advises you to it . 8. he grants that the holy scripture may be read without exposition ( p 10. & 95. ) and that the omission of reading an entire portion at once is a defect ; and that in the winter quarter there is no reading in the north of ireland ( p. 92. ) and owns that i may justly charge you with falling short of reading so much as the directory recommends ; and therefore i hope our not explaining every chapter , when we read it , will be no objection against our service : you may know we are obliged every lord's-day , to explain and apply some portion of scripture in our sermons ; so that exposition is not banished out of our church . 9. he acknowledges that bodily worship is commanded in scripture ( p. 105. ) he calls sitting at prayers a sloathful posture . p. 3. and says he cannot excuse it from irreverence , and hopes that those who have been guilty of it heretofore , will not persist in it without real necessity . i hope therefore that you will take no offence at our service , or abstain from it , because bodily worship is required in it , or use any more that indecent posture of sitting at prayers in your meetings , when your own advocate condemns it . 10. he cannot condemn kneeling at the lord's supper ▪ as unlawful ( p. 123. ) and grants that you ought to stand up at your thanksgivings and blessing , before receiving and after ; and that he will not excuse you if you do otherwise in it ( p. 112. ) and therefore as far as you are of his mind in this matter , you will have no reason to condemn us for kneeling , as guilty of idolatry ; or wonder that we receive the elements on our knees , since we receive them with prayer and thanksgiving , and continue whilst we eat and drink , in the exercise of them , with the most earnest passion that our minds are capable of . ii. he agrees with me as to the frequency of celebrating the lord's-supper ( p. 131. ) and owns it was one constant part of the christian lord's-days worship in the apostles time ; and that he thinks it past all doubt , that this was the universal practice of the christian church for several succeeding ages . and therefore i hope you will endeavour to restore this apostolick and primitive institution to what it was , and consider how unreconcileable your present practice of receiving is to this institution of christ and universal practice . if these things be universally believed and received amongst you , i can see no reason why you should decline our churches , at least when you cannot go to your own meetings , and hope you will not hereafter go out when our prayers begin , as if you were in danger of being polluted by them , or refuse to conform in the bodily expressions of worship used at them , as i have sometimes observed some of you to do , who rather chuse to stay then disturb the congregation , by going unseasonably away . if i could gain these points of you , i should think my labours in my book bestowed to a most excellent purpose , and be content with joy to endure a thousand more hard things , than mr. boyse has been pleased to say of me , who appears by his book to be much a stranger both to you and me , and to have intermeddled with us , before he understood either of our practices , or circumstances ; and i hope by gods help it shall not be in his power to make you conceive otherwise of my sincere affections and concern for your souls than i have profest , and shall always desire to maintain . iii. i shall now proceed to the third thing i promised in this admonition , and that is to shew you , that whereas there are several matters of fact which i affirm , and mr. boyse denies the mistakes lye on his side , notwithstanding he imputes them to me with great assurance , as falshoods , and asserts that i am hard'ned in them : for the proof of this , i need no more than to appeal to your own consciences ; and i must tell you , that what i have wrote was from sight , experience , or certain information on the place , whereas he has his account of things only at second-hand , and produces no vouchers . i will instance in some of the principal matters of fact which he contradicts . 1. first then , one of the principal matters of fact in dispute , is , what i assert ( chap. 3. sect. 3. n. 2. ) that in all the meetings in 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 could make . this he contradicts with great vehemence , and asserts ( p. 93. ) that there is nothing like truth in the assertion ; with a great many ill words . you m●y observe that i expressed my self doubtfully in this case with a perhaps it was so , but i assure you that i had no doubt of the truth of it , only i was willing to say such ungrateful truths as softly as i could , that i might give the less offence to you . to make this appear , i will take mr. boyse's own computation , and allow that there are read in each of your meetings every lord's-day for 3 quarters of the year half a chapter , tho' you know the case is not universally so ; for in some places in this diocess there has been no lecturing in some of your meetings , for two years together ; but allowing it to be as he says : then in this diocess there are nine meeting-places and lectures in each , 39 lord's-days in the year , and half a chapter read at each lecture , which in all makes 175 ½ . now because the first of april was on a lords-day this year , i will take it and compute how many chapters and psalms were read on that day in our church , and you will find it thus : on the first of april are read 8 psalms for the day , 3 before and between the lessons : that is the 95 , the 100 , the 67 , besides the song of the blessed virgin. so that 11 psalms were read that day in every parish-church . besides these , are read 4 chapters for lessons , and the epistle and gospel make a large chapter more so then in every parish-church there are read psalms and chapters , tho' there be no funeral , or churching of women , or other occasional office , 16. there are then 42 congregations in this diocess at present , in which the offices of the church are constantly performed ; and if we multiply 42 by 16 , it follows that there are read in this diocess in one lord's-day , chapters and psalms , 672 , whereas allowing the utmost of mr. boyse's computation , there are read in the meetings in this diocess in a year but 175 and a ½ . let me observe that the meeting-houses are more numerous here then in my neighbour diocesses in the north , there being , that i can learn , only 4 in rapho diocess , in which , and in the other diocesses of the north the parish-churches are proportionally as many more then the meetings , as they are in the diocess of derry : and from thence it follows that there is really 4 times more scripture read in our church in the north in one day then in all the meetings in the north in a year , which is a great deal more then what i asserted . i had a computation like this in my mind when i wrote my book , and should not have published it , if these remarks by imputing falshoods and untruths to me , had not obliged me to do it in my own justification to the world ; for to you who know so well the truth of it , it was needless . and we have this advantage by reading the same chapters and psalms in every church , that whatever church a man go to , so he be constant at any , he is sure to find the scriptures read on in order , which must needs contribute towards making him acquainted with the whole body of the scriptures . 2. but then , secondly , i charge you with casting out the reading of the word of god from most of your publick assemblies — 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 amongst you . this mr. boyse censures ( p. 92. ) as a bare-fac'd untruth : but your selves shall be judges . first then , i have proved that reading the scriptures , for the instruction of the people , is a publick ordinance of god , chap. 3. sect. 1. and tho' it is not determined how much we ought to read at a time , yet it ought to be so ordered , that the diligent hearers may in a competent time be acquainted with the whole body of the scripture ; and in this i have the concurrence of your directory . now if you can name but one meeting in the north of ireland , where this has been observed ▪ mr. boyse may have some ground to contradict me : but the case is far otherwise ; you have thrown this orderly reading of the holy scriptures , not only out of most , or many of your meetings , but out of all of them . 2. but further i appeal to your selves whether any of your ministers ever read one portion of scripture but what was either designed for a text , to a lecture or sermon , or a quotation . if any one pretend the contrary , i must desire him to name the time and place , that i may reprove those informers that mr. boyse affirms ( p. 92. ) have so greatly imposed on me . but till the time and place be named my assertion is literally true , and in a larger sense then i expressed it . i heartily wish you who are teachers would amend this fault , and i shall then acknowledge that this part of my book is effectually answered , and of no further force against you . and let me tell you , that your complyance in this would beget an honour and esteem in the people for reading the scriptures publickly , which is an institution of god , and satisfie the world that you have a greater value for the word of god , then for your own expositions , which no impartial considerer will ever believe whilst you allow it no place in your meetings , but when you can have leisure to bring in your own expositions . and sure it seems strange that you can allow at least an hour for a sermon of your own composing , and cannot allow 10 minutes for the word of god ; which is the truth of the case , however mr. boyse endeavours to palliate it . a third mater of fact denied by mr. boyse , is , that a man may frequent your meetings all his life , and yet have no security , or hardly possibility of learning from your publick teaching all the great mysteries of his religion . this he censures ( p. 83. ) as a gross and shameless accusation , and advances it as a known truth that the great mysteries and principles of the christian religion are not seldomer taught in your pulpits than in ours . now to discover whether i deserve the hard words which mr. boyse gives me on this account , i desire you to consider . 1. that the great mysteries of our religion , are the conception , birth , passion , resurrection , ascension and final coming of our saviour to judge the quick and the dead , together , with the doctrine of the trinity in whose name we are baptised , and the descent of the holy ghost . 2. that we in our church have a certain time appointed us every year for the teaching each of these , and our ministers do professedly handle each of them in their discourses on these times : so that every one who desireth to be informed concerning them is sure at a certain time of the year to have a full discourse , in every parish , on each of them , in order to the explaining and inculcating them , with the uses and effects , 3. as to your ministers there lies no obligation on them to go thro' these mysteries in any such time , nor indeed in their whole lives . and whereas mr. boyse alledges ( p. 83. ) that the directory requires that ordinarily the subject of the ministers sermon shall be some text of scripture , holding forth some principal or head of religion . this obligation is taken off by the following words , which are these , or sutable to some special occasion emergent , or he may go on in some chapter , psalm , or book of the scripture , as he shall think fit . from whence it is plain , that the directory lays no obligation on your ministers to handle professedly any of these mysteries , and that you have no security , other then the pleasure of your ministers , that you shall ever learn from their publick teaching all the mysteries of your religion . but fourthly , i have examined , and put it to many of your persuasion whether they ever heard any minister of yours that professedly made a whole discourse on the trinity , conception , nativity , resurrection , or ascension of our saviour , or on his sending down the holy ghost , and i do profess that i never yet amongst many met one man that could satisfie me in this point , or assure me that his minister had done it . which shews how dangerous a matter it is to leave these things to men's choice . i heartily desire you that read this , to recollect your memories , and examine your own consciences , and say whether your ministers do once every year handle professedly each of these mysteries , as ours do , and if they do not , judge whether it be true that mr. boyse asserts ( p. 84. ) that the peculiar mysteries of the christian religion are so much more frequently inculcated in your sermons , then ours , as has occasioned some of you to reproach us , as preaching little but morality . these i am sure are the greatest mysteries peculiar to the christian religion , and they are professedly and indispensably taught in our church once every year : what ground can there then be to accuse us of teaching little but morality . 5. as to mr boyse's excuse for you in this behalf , that there is no scriptural rule or example prescribing to ordinary teachers the exact order in which they should explain the mysteries of christian religion to the people : i would desire you to observe that the scripture obliges us to teach them all these , the whole council of god , and the same obliges us to do this and all other religious performances in order , or according to an order : there ought therefore to be in every church an order , whereby every teacher may be obliged to teach them all in a competent time , as it is in our church , and the directory has manifestly failed in this , having made no such order , but left it to the discretion of every minister , whether he will make any of these mysteries his subject in his whole life , and some have been so indiscreet as to preach for half a year , nay , a whole year on the same subject . i have seen many sermons printed by your party , and yet do not remember above 2 or 3 on these most necessary subjects ; i am sure they bear no manner of proportion to ours . a fifth matter of fact denied by mr. boyse , is , that hardly one in ten get your catechism by heart , nor one in five hundred retains it . on the contrary he affirms p. 87. that he believes that if i make a more accurate tryal i shall find as many of the dissenters children that have gotten their catechism by heart , as of others that have done so by the church catechism . i think i have had an opportunity to inform my self of the truth of this matter so certainly that 't is hardly possible for me to mistake , and i will endeavour to make you sensible of the truth of my computation . first then , you know that you who refrain from the established church , are here much more numerous then such as are conformable , and have proportionably more children ; yet besides grown people , i have confirmed near a thousand children , all above thirteen years old , in three years since i came to this diocess ; many of these i have examined personally , and always found them perfect in their catechism , and those that i did not examine likewise were so , as the ministers that presented them assured me in the most solemn manner , and i was also informed by several of these ministers and by the schoolmasters , that most children of conformable parents cou'd likewise say it , tho' so young as not fit to be confirmed . now i desire you to produe me such a number of your children that can say yours , and i shall be very glad of it . but secondly , if you look amongst your own children , perhaps you may find a pregnant boy here or there that can say your catechism intirely , but the generality seldom can go above a leaf or two in it : 't is a great matter to find a boy that can say it all ; and the schoolmasters generally acknowledged to me , that the children forgot one part of it before they cou'd get another ; and the best account they cou'd give of the matter , was , that they were learning it , and so the generality are like to be for ever . i have made so many trials of this in a whole school at a time , that i can no longer doubt of the truth of it , and it would be very odd for me to think to impose upon you who know so well all these things , and whom i am desirous to prevail on and instruct , and can hope to do it only by the integrity of what i say . 3. as to retaining it , i doubt whether any do it at all after 20. i tried not only a whole school at one time , but the schoolmaster also , a dissenter that taught it . in one of my parochial visitations , and amongst them all then present they could not give an answer to that question in your catechism , what is faith in jesus christ , which was the first that came in my thoughts to ask them for a trial , and of this and several other like passages i have many witnesses . 4. whereas mr. boyse affirms ( p. 85. ) that there is not one of these persons in your 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 them . pray consider a little seriously this matter of fact ; i leave it with you , and know what you must conclude , and hope you will be so just to your selves as to determine of what credit this author ought to be in his relations . i will not derogate from your ministers labour-in catechising their people , but notwithstanding their pains , there are some thousands of men and women in this diocess that profess themselves of your communion , that were never catechised by them , and many are altogether ignorant of the mysteries of the gospel ; insomuch as not to be able ( as i observed before ) to say their creed , the lord's-prayer , or the ten commandments , or to tell how many persons are in the godhead , or who they are , or who redeemed them , of which this very day , in which i write this , afforded me two examples of grown men , as indeed every day almost doth to my great trouble . as to your ministers examining , their way indeed may discover who has their catechism , but is no way fitted to teach those that have it not , as ours doth . lastly , i desire you to remember that there is no rule in your directory that requires your ministers to examine either publickly or privately : so that your ministers performances in this point are voluntary ▪ which is a great defect : whereas our rules make catechising a part of our lord's-day service , and a settled ordinance in our publick assemblies , as it has ever been esteemed in the church of god. i must tell you that mr. boyse , to excuse his great defect , puts me ( p. 84. ) on producing some precept or example from scripture , requiring our reading or teaching a summary of principles in publick , distinct from holy scripture . i am content to put it on this issue , and desire you to turn over your bibles and compare 2 tim. 1.13 . with chap. 2. vers. 2. and there you will find st. paul commanding timothy , hold fast the form of sound words , which thou hast heard of me — and the things thou hast heard of me among many witnesses , the same commit thou to faithful men , who shall be able to teach others . here you find st. paul delivered timothy a form of sound words publickly , and commanded him to commit the same to others , who shou'd teach the same , as st. paul delivered it , that is , before many witnesses , or in the face of the church . i hope no good man will seek a plainer proof , for a thing that is so good and commendable in it self , so edifying to the church , and so constantly retained in it , till the directory and your practice left it out , which i heartily wish you may amend . but fifthly , the greatest matter of fact disputed , and indeed of greatest importance , is , the frequency of the celebration of the lord's-supper amongst you . i took notice ( chap. 5. sect. 3. no. 3. ) that your ministers rarely press you to communicate , that you have few sermons , or discourses to that purpose , and many of you condemn our zeal for endeavouring to restore the constant communion precedented in scripture — and did appeal to you whether it is not yet reckoned a great thing among many of you , if once in a year or two a communion be celebrated in one of your meetings , nay , it is often omitted for several years together , and in some places for ten or more . in opposition to this mr. boyse affirms , ( p. 136. ) 1. that it is 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. 2. that the generality of you ( as he is assured ) do communicate four or five times a year , 3. that all of you have the opportunity of doing it 10 12 , or 15 times a year , if you will take the advantage of receiving it as often as 't is administred within a few miles of your respective habitations . 4. that 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 the account of scandal . 5. that those who communicate once , do it ordinarily on all following occasions . 6. ( p. 134 ) that the generality of your ministers administer this sacrament far oftner then the generality of the conforming clergy . 7. ( p. 137 ) that he doth not see with what tolerable justice i could upbraid you with your rare or no communion , when the members of your meetings do generally communicate much oftner then the members of the parish churches . lastly , ( p. 134 ) that too many prostigate sinners and swine are admitted in the parish churches . these are a few of those things he asserts on this head ; and gives me many hard words for asserting the contrary : bu● it will be no difficult matter for you to judge who is in the right . i have ( as i believe 't will be owned ) as good opportunity of informing my self in these matters as any one can have ; and have been as diligent in my enquiries in my progresses thro' the several parishes , and on all occasions as i could ; and i have had the following account returned me from many hands , and am satisfied there can be no very great mistake in it . 1. that in the last seven years the lords-supper has been celebrated amongst you . in londonderry twice 2 in clondermot once 1 at ballindret once 1 at ballikelly once 1 at burt twice 2 at ardstra once 1 at ahadowy once 1 in all 9 times . so that in this whole diocess it has been celebrated by you but about 9 times in 7 years , some of which being times of affliction , required a more frequent celebration of this comfortable sacrament then ordinary . 2. at each of these we will suppose there have received one with another about 400 , tho' my informations allow not so many , so that in 7 years there may be computed to have received 3600 in this diocess . 3. in the established church , since i came to the diocess , which is about 3 years and 2 months , the lord's-supper has been administred in the cathedral , about 43 times . in the parish-churches for the first year , about 78 for the second year , about 103 for the third year , about 162 in all 386 times . so in the established church the holy sacrament has been administred in this diocess in 3 years and 2 months , about 386 times ; that is about 43 times for once you have had it in your meetings in near seven years . 4. as to the number of communicants in the established church , i cannot give an exact computation ; but as to the cathedral , where i have , for the most part , officiated my self , i can give this account . at 4 easter sacraments , one with another , above 200. in all 800 at 3 christmas sacraments , and 3 whit-sundays , one with another , above 100 at a time . 600 at 33 monthly sacraments , one with another 50 1650 in all 3050 from which it is manifest , that near as many have received in one parish in this diocess in about three years time , as with you in the whole diocess in twice that time ; notwithstanding the numerousness of those that are of your profession . 5. as to the larger towns , i can call only 3 such in this part of the country , that is , londonderry and strabane in this diocess , and colerain on the border of it . now as to londonderry it has had this sacrament administred but twice in it in 6 or 7 years ; and colerain but once in that time ; and as to strabane , tho it , as well as the other had a settled minister in it before , and some time since the troubles , yet i am informed from good hands that in 26 years , last past , the lord's-supper has been administred but twice in it ; and i have the more reason to believe this , because your sacraments are administred with so great a concourse of spectators and hearers , besides those that receive , that they can hardly escape observation ; which would have been reckoned a profanation of this holy mystery in the primitive times ; and is in earnest an abuse brought in by popery . 6. if it be true what he affirms with assurance , that the generality of you communicate 4 or 5 times in a year , it will clearly follow , that not much above a hundred distinct persons in all have communicated in this diocess these last seven years . for 4 times 7 make 28 ; and 3600 ( the number of your communicants in 7 years ) divided by 28 , gives about 128 ; the number of the distinct persons that have communicated amongst you in 7 years , according to his computation ; but this can by no means be true , and therefore he is certainly misinformed in this particular . 7. we will allow then , that every distinct person communicated but 5 times in these 7 years , and then there communicated 640 distinct persons in that time : from which it clearly follows , that not one in twenty of you communicate at all , there being above 13000 of your persuasion in the diocess of competent age for the communion . and this makes his mistake manifest in his asserting that not one in ten , rather in 20 or 30 , but communicate , except such as are with-held for want of competent knowledge , or on account of scandal . this is a great reflection on you , and far from the matter of fact , viz. that 19 in 20 of your persuasion should be with-held from the communion on one of these two accounts . i hope there are not near so many amongst you that are either scandalous , or grosly ignorant , for tho' i believe one in 500 of you do not retain the assemblies catechism , so as either to repeat or give an account of it , yet i am far from thinking all such want competent knowledge for the sacrament ; for which a very little knowledge ( at least of many things contain'd in your catechism ) i believe is sufficient , with a holy heart and inoffensive conversation : and god forbid all the rest of that great number who do not receive , should be scandalous ; otherwise then as they are so by not receiving . 1. as to his affirming that all you have the opportunities of communicating ten , twelve or fifteen times in the year , if you will take the advantage of receiving it as often as 't is administred within a few miles of your respective habitations . the mistake of this evidently appears from the former computation ; and will further appear if you consider that there are but 9 meetings in this diocess , which has as great a proportion to the parish-churches as any in the north. now let us suppose the lords-supper celebrated in each of these once in the year ; and suppose likewise each communicant came to each communion ; yet even so he could have but 9 times an opportunity in a year , and must travel forty miles for a sacrament : and this whole diocess may as conveniently communicate 12 or 14 times in the year at the cathedral of derry , as at any of your meeting-houses . 9. as to the practice of dissenters else-where , i am not much concerned in it ; having addressed my self only to you of my diocess , but you may conclude the probability of what he says concerning them , from the account he gives of your own practice in this point , if it be true which he affirms ( p. 135. ) that as to the meetings in england and the south of ireland , where pastors are settled , the most of them 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 . their practice is much altered from what it was formerly ; for when the churches were in their hands , it was quite otherwise ; st. warburgh's was a considerable parish in the heart of dublin , and was supplied by considerable men constantly as to preaching ; but from the year 1650 , when doctor sibalds their episcopal minister dyed , till the year 1662 , that is for near 12 years , the lord's-supper was not administred in it at all ; as appears , sufficiently from the vestry-books , and the testimony of several surviving inhabitants , from whom i had the information , having been minister there my self ten years ; and i have heard the like of some other churches in dublin at that time . i find the same observed concerning the whole university of oxford , from the time the episcopal ministers were ejected aug. 1648 , till they were restor'd again anno 1660 , being 12 years , antiquit. oxon. and i have had an opportunity to enquire concerning the dissenters practice in waterford before the troubles ; and am told , that they did not communicate above once in the year , if so often : mr. boyse had need therefore to produce good vouchers for his assertion , or we must reckon it in the same rank with his account of what is done amongst you . 10. as to his asserting that many profligate sinners and swine are admitted in the parish churches ; and ( page 137 ) that the parish ministers take no such pains with the people as yours : i shall only offer these things ; first , if one such be admitted , it is too many ; but we ought to be very charitable in that point ; and 't is better to admit ten who earnestly desire the sacrament , and receive it with appearing devotion and reverence , tho' their hearts be false , than exclude one that is intitled to it . secondly , comparisons are odious , yet i dare appeal to your selves who differ from us , whether , generally speaking ▪ the conformable people who receive the sacrament are not as lust , as charitable , as sober , as sensible of their duty to god and to their neighbours , as your selves ; and whether you dare not trust them in matters of honesty and truth as far as you dare trust one another : my office gives me some advantage towards knowing these things , and upon the strictest enquiry , i must profess that i neither know nor hear of any such come to the holy table : and truly the devotion with which they generally come is so great , and seems so unaffected , that i must profess my self greatly edifyed by it : and it appears to me that the innocency of their lives is answerable ; and therefore mr. boyse has in this been very uncharitable and unjust to the conformable persons amongst us , and except he can instance some of these profligate sinners and swine admitted to the sacrament , he can never acquit himself to them ; nor to so considerable a body as our whole church , on which he has cast a reflection . as to the clergy , if their pains may be estimated by the fruits of mercy , justice and truth amongst their people , and if their people 's often offering themselves to come to the lord's-supper be any test , they surely are not behind your ministers . their publick labours are as great as any examples of scripture or antiquity recommend to us , and more would only weary the people ; and as to private diligence , reckon when you will , and you 'll find them as often at sick-beds , and in private visits to their people , and that they as often instruct , reprove , advise and admonish , as yours do you . i will not push this any further , or concur with the observation of those who pretend to assure us , that enmity to the established religion , and immoralities , are gotten on one side in too many instances ; only of this i wou'd put you in mind , that whoever refuses to communicate with a church in prayers or sacraments , by reason of the corruption of its members or discipline , ought to be well assured of their own holiness and strictness of walking . 11. whereas he alledges ( p. 134. ) that your ministers press the receiving the lord's-supper more than the conformable clergy ; and reckons my saying , that your ministers rarely press the people to communion , and that you have few sermons or discourses to that purpose , a groundless accusation , denying the truth of it : i doubt not but there are some of your party have written on this subject professedly , but i have seen few of them , neither do i believe them to be in any proportion comparable to the number of ours , of which i have near 80 by me ; and as to your sermons and discourses , if they press the receiving of it oftner than it is prest by us , your ministers are very unsuccessful in their exhortations , since 't is manifest by the effects , that so few are prevailed on by them ; i am rather apt to believe that they have not yet made it so much their business as they ought ; or at least that they have not taken the right means to perswade their hearers : by the account i have had of their sermons , they rather tend to deterr poor weak creatures then encourage them , by magnifying the difficulty and danger of the undertaking . and tho' mr. boyse affirms in your names ( p. 137. ) that you know not one instance of a person counted truly religious amongst you , that lives to thirty or forty years without receiving , yet i cannot believe that you will consent to this ; since there are in truth so many instances of that kind among you , and i could , if i thought fit , name a reputed professor , and a great stickler in your cause , who is of that age , and not only never received , but disputes for it , and blames our pressing it , as i have met with many who do so too . in short , i know many professors that neither seem ill men , as to their lives , nor grosly ignorant , in the same circumstances , and their conversation has infected some of our own . to conclude , it were as easie to shew that mr. boyse is as much mistaken in every matter of fact , wherein he hath charged me with falshood , as in these ; but the designed shortness of this admonition , will not give me leave to pursue them : these are certainly sufficient to shew the credit he deserves in his other assertions . let me further put you in mind that i am your bishop , and believe my self obliged to inspect and enquire into your practices , and reprove you where i perceive or believe you to be mis-lead : and i verily hope by your having had your sacraments oftner last year than formerly , that my publick discourses in every parish did contribute to awaken you towards it , of which i am heartily glad ; but mr. boyse has nothing to do with you or me ; and as he interposes himself without any call or reason , so he writes either without any , or on very partial information . i knew these things before , but i never design'd to publish them , as looking on them to be apt to give offence , but if you will look over mr. boyse's book , you will be convinced that there is now a necessity on me to lay them open in my own justification , and i hope there may be something of providence in it , since it may be a means to open your eyes , and let you see that your practice in worshipping god has been such , as your very advocate dares not undertake to defend it , but denies the most plain matters of fact , and that your ministers have not been so diligent to warn you of these omissions as might have been expected from them . if they had been as careful to keep you to the scripture rules and christ's institutions , as they have been studious to gain and keep you from joining with us , you had not lain under the present objections , which i fear must prove scandalous to all that profess christianity . i thought here to have concluded what i intended to say at this time concerning mr. boyse's remarks ; but i find it may be convenient further to add some few observations concerning the method mr. boyse has taken to defeat the design of my book , and to hinder you from joining with us in our ordinary lord's-day worship , by the new rules and exceptions he lays down ; and by what he objects , particularly concerning our use of the sign of the cross in baptism ; which he wou'd have you believe that i omitted , because i was not able to defend it . before i proceed to these , i desire you to consider that it was incumbent on one that would defend your cause against my book to have justified your way of worship , by shewing that your manner of performing the several parts of it , as distinguisht from ours , is warranted by scripture-precept , or precedent , or by direct consequence from thence . for there appears no reason for your absenting your selves from our worship , except your own be more expresly warranted by the word of god. but instead of undertaking this task , mr. boyse argues against it , and condemns the rule as common only with wild sectaries ( such he calls the quakers , p. 7. ) but as strict as the rule appears , i have justified all the particular ways of worship to which i invited you , by it . and if mr. boyse could have done the same for yours , he needed not have declined the rule . but he seems conscious that your ways of worship are not defensible on this principle : and therefore he endeavours to furnish you with other principles for your own defence ▪ and other objections against your joining in our worship , viz. i. he gives you another rule for the ordering of god's service . ii. he endeavours to perswade you that the greatest exception you have against joining with us , is not the matter of worship . iii. and thirdly , he alledges that i have omitted to handle that part of worship , against which you have greatest exception , and that because i could not defend it . i desire you to consider a little with me what he says on each of these heads : i. and first , as to his new rule of worship , you will find it , p. 7. in these words , modes and circumstances of divine worship — tho' necessary in general by divine precepts , yet are left in particular to be determined by human prudence . for tho' god has commanded publick prayers , praises , 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 performed , 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 scriptures shall be read , explained , or applyed ; what utensils shall be imployed 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 . and of this he gives an example or two , p. 9. god has commanded us to pray , but he has no where expresly determined whether we shall pray with or without a set form of words ; both ways of praying therefore may be lawful . the consequence from which , is , that human prudence must determine which way is to be used . this is mr. boyse's great rule , which he takes for granted ; and allows it is only by it that your way of praising god , praying to him , reading the scriptures , sitting at your prayers , and omitting the constant ordinary celebration of the lord's-supper , can be justified . i desire you to observe the rule well , and to compare it with your former opinions in this point ; and resolve whether you would have easily accepted such a rule from me. i desire you further to observe , that tho' our way of ordinary worship needs not this rule to justifie it , as i have shewed in my book ; yet this rule fully doth it , in all the parts mentioned in my book : and i do not find mr. boyse denies it ; or that he condemns any one as absolutely unlawful , in our ordinary lords-day worship . and indeed it justifies not only our ordinary worship , but many other things that i did not touch . for , first , if the determination of time for publick worship be left to human prudence , you can have no exception against our holy days , as unlawful ; for we have in them , used our prudence to determine that god shall be in a particular manner ●●anked and praised on certain sett times , for the birth , conception , passion , resurrection of our saviour , &c. 2 dly , if the determination of utensils for the sacraments be left to human prudence , our fonts , communion-table , rails , &c. are fully warranted . 3 dly , if we may by our own prudence determine all circumstances of worship , our habits are a circumstance , and therefore capable of being lawfully determined . 4 thly , if the determination of place where we will perform divine worship , be left to our own prudence , i do not see how you can blame us for determining that the ordinary prayers shall be offered in the desk , the sermon made in the pulpit , and the communion-service performed at the lord's-table ; especially since we have declared that there is no peculiar holiness , or efficacy in any of these , and that they are appointed meerly for order , decency , and edification . now tho' i had reason to suspect that you would never have received such a principle from me , yet since your advocate has laid it down , and your worship is confessedly indefensible without it , i may expect that you will think your selves obliged to stand by it ; and that you will not judge of your own worship by one rule , and of ours by another . but further , since the determination of these things according to mr. boyse , is left to human prudence , it is most reasonable that great caution and care should be used in determining these modes , left undetermined by the scripture ; and that it should not be trusted with every private man ; but be referred to the wisdom of the church and kingdom ; and therefore what the clergy by their representatives in convocation , and the laity by their representatives in parliament , have determined as prudent concerning these modes , methinks should stand against all private judgments ; which in matters of meer prudence ought to submit to the general wisdom . especially when what has been so determined , has been confirmed by long custom , and the universal consent of the churches of god for many ages . therefore you must not hereafter on this principle ask any proof from scripture for any thing in our worship , but you must prove it expresly forbidden there , or else you must conform to it , as being determined by human prudence : which in this case , by mr. boyse's rule is sufficient . i hope by this time you see that it was not interest or design to serve a party that made me omit this rule , since i might have made so much use of it . but to deal ingeniously with you , i could not approve of it in the latitude mr. boyse proposes it ; and i thought my self obliged not to propose any thing to you that i did not approve my self . for i can by no means allow that god has left the determination of time , place , order , circumstances , postures , and utensils , in all cases , to human prudence . he has not only given us general rules to praise him , pray to him , hear his word , to worship him with our bodies , and to receive his supper , but he has likewise given us many particular rules and examples concerning each of these , to which , if we diligently attend and mind the consequences of them , and apply them to like cases , we may have sufficient directions from scripture to order our worship , without having recourse to human prudence , which is a very uncertain and infallible rule in the worship of god. i have collected many of these particular directions and examples in my book , and shewed our worship to be justifiable by the strict letter of them ; and sure 't is a great presumption to lay aside these particular directions and examples , and to substitute others in their stead , because our own prudence judges them more for edification . it is not easie for us to agree in the determinations of human prudence ; but we may easily agree in a plain particular direction of scripture . thus god has determined a 7th . day for our ordinary worship ; and you see we have no dispute about it . he has likewise given us precedents in scripture to perpetuate the memory of signal mercies , by yearly solemnities or festivals ; but because these are not so particularly determined by scripture as the other , you may observe how difficult 't is for us , by human prudence , to agree in them : we ought therefore to be very thankful to god for his particular directions afforded us in scripture , and to stick to them as close as we can . as for example : god has not given us any precedent of verse psalm or hymn , in the new testament , either originally there , or by translation out of the old testament , in those portions of the old testament psalms that are quoted therein ; but he has given us in the new testament , positive precedents of prose psalms and hymns , both original and translated ; and this ought to teach us what sort of translation is most proper to be offer'd to god in his praises . god has given us examples of solemn adorations in his worship , of kneeling , bowing , and standing before him ; and this alone is sufficient to bring you and us to uniformity in this point . and the like may be said of all those instances i have given you in my book ; where i have laid down the particular rules and directions god has given us for performing the several parts of his worship : in all which the letter of the scripture is clearly on our side , and mr. boyse has not opposed scripture to scripture ; but has declined the literal sense in many cases without reason , and has preferred the determinations of human prudence in others , as being more for edification than the scripture examples ; as is manifest in your manner of singing psalms , and many other particulars . but i remember the apostles rule , 1 cor. 1.25 . the foolishness of god is wiser than men ; the meanest example or precedent in scripture , is to me more conclusive in the worship of god , than the most wise determination of human prudence . and therefore i conclude that we cannot have a more clear or certain rule , or more likely to unite us in god's service , than what i have laid down in my book ; and i intreat you again to compare your worship with it ; and to reform those things that are not contained in scripture or warranted by example of holy men in it , or may not be deduced by clear consequence or parity of reason from them . this rule is plain enough to any capacity ; and to go about to explain it , will only , as mr. boyse has done , make it obscure and uncertain . ii but 2 dly , mr. boyse endeavours to perswade you , that the greatest exception you have against joyning with us , is not the matter of our publick ordinary worship . hence in his preface , he tells you , that i have taken the greatest pains to maintain the best fortified parts of our churches constitution , and left the feeble unguarded , and p. 169. he says , that i take no notice of human inventions in the discipline of the church , about which , he alledges , that i know the contest between the established church and dissenters chiefly lyes ; and upon this he proceeds , and makes many proposals or demands . but i desire you to observe , first , that my discourse was concerning the inventions of men in the worship of god ; and it is a subject large enough , and to handle it well , and in such a method as may help the reader to have a clear understanding of it , is an useful work , and sufficient for one discourse : and for mr. boyse to tax me for not writing another on the inventions of men in the discipline of the church , is very unreasonable . he is not pleased that i wrote this , and yet he would have had me write another on a subject more apt to give offence ; for i assure my self if ever i should write on that subject , you would be less pleased with my performance than in this ; since i must look on the general frame of your whole constitution ( at least so far as its conformable to those heads of agreement that mr boyse owns ) to be a meer human creature , without warrant from scripture , or any sufficient foundation to oblige men to submit to discipline . 2. but secondly , when a man desires to shift his ground , 't is a presumption that he apprehends himself under some disadvantage in it . and if there were not something of this nature , mr. boyse had not needed to propose enlarging or multiplying the matters in controversie . 't is reckoned a wise contrivance in our common law , that it allows not of a double plea , but obliges the defendant to stick to one thing only ▪ as the most effectual means to bring the difference between the parties to a conclusion ; i have reason therefore to do the same , and to decline any further entring into controversie , till this of worship be driven as far as it can ; as i think it is in several points , by mr. boyse's own confession , who doth not so much as attempt to justifie your sitting at your prayers and thanksgivings , or your not signifying your publick consent to them by your amen . it is much the same as to your manner and frequency of communion ; and your not using the lord's prayer , and your way of singing psalms , which is acknowledged to be un-scriptural , and in several other instances : therefore let these be reformed first , and then it will be proper to consider the rest. 3 dly , our constitution and discipline are certain and determined , being laid down in our publick authentick records , by which we are obliged to be judged . but there is no such settlement of your constitution or rules of discipline ; you have a confession for your faith , and a directory for your worship : and we can compare them with ours , and judge which are most agreeable to the scripture , and therefore it is a proper work for a bishop of the church to examine them by that rule . but i know of no authentick declaration concerning your constitution of government or discipline . proposals were indeed made by the assembly of divines to that purpose ; but rejected by the parliament , and many of your party , and looked on as inconsistent with the laws of the kingdom , and liberty of the subject ; and therefore till it be agreed among you , and declared in some authentick way , what your discipline and constitution is , and by what rules you proceed in your judicatories , i think it very unnecessary to dispute with any person in his private capacity , what his sentiments are as to these points , and especially since i believe mr. boyse's sense of these things is much different from yours , both as to the officers , rules , and manner of proceeding in your judicatures ; insomuch as you are not yet agreed who shall have the full power of the keys , whether a single congregation or a presbytery . 4 thly , the worship of god , is the great and immediate business of the church , and for the due performance thereof , officers are appointed chiefly , and assemblies held ; whereas discipline is but a handmaid to it , and designed to keep it pure . and therefore the difference in discipline ought to make no separation from our assemblies , as long as that worship is performed according to the appointment of god , as to the matter and manner of it . there were great defects and disorders in the discipline of the church of corinth ; yet the apostle doth not advise the sound part to hold meetings separate from the other : and therefore , before any defects in discipline be objected to us , some precedent or command in scripture ought to have been produced , warranting on the account of discipline , the gathering a congregation of one party of christians in the same place , distinct and separate from others , who worship god in true faith and holiness , and in a way warranted by the holy scriptures ; and if there be no command or precedent in scripture for any such practice as this , i think it is evident that you ought not , on the account of the defects of discipline ( which when all is done are for the greatest part pretended , not real ) absent your selves from our assemblies for worship , especially when you have none else to go to on the lord's-day . and this will appear yet more reasonable , when you consider those demands in particular , which mr. boyse has made to us concerning discipline in his appendix ; none of which , if they were as he represents them ( as they are really far otherwise ) ought to hinder your joining in our worship , which they do not concern or effect . i will only give you two or three examples in the most material of them . the first concerns the difference of bishops and priests ; whether they differ in degree or order . may not we receive the lord's-supper together , tho' the popish schoolmen , to advance the pope's power and depress bishops , held that a bishop and priest differed only in degree , not in order : a question i persuade my self , few of you will understand , and has no relation to that sacrament ; since ( however it be ) both bishops and priests have power given them to administer it . the like may be observed of the 5 th . demand ; judge your selves whether it any ways interferes with our going into the house of god as friends , that our church allows a more positive absolution to a sick man on his submitting himself to the censure and judgment of a minister , by an humble confession of some secret sins that torment his conscience , than in other cases ; and yet this is one thing mr. boyse offers as a ●ar to your union with us in his 5 th . demand . the same may be said of the 7 th . that concerns the examination of ministers to be ordained ; since it no ways hinders a man's comfortable living under the ministry of his spiritual guide , if he be really blameless ( as i hope those in this diocess are ) that our canons are not very strict in the point of ordination , as long as they are as strict as the apostles , 1 tim. 3. and indeed to such a degree , that some who have been found unqualified and insufficient for learning by them , are received as preachers amongst you , after being rejected by us . of which i have one notorious example since i came to this diocess . the like may be observed in the 11 th . demand , that concerneth the peoples interest in choosing their minister ; which can no ways excuse your absenting your selves from our worship , or refusing our ministry , as long as our ministers are good men and fit for their office : nay , much better and fitter , by the confession of some of your selves , than those for whom some parishes in this diocess have petitioned , when vacancies happened . as appears in three or four instances since i came to it . i cannot see to what good purpose the proposing these can serve , or why they should be debated on this occasion . government and discipline are very intricate things in themselves , and few of you are capable of determining the questions relating to them ; but the rules relating to worship are plain , and you are indispensibly required to worship god , tho' many things in the government of the church should be amiss , and it should be beyond your power to help them . 5. lastly , i can by no means allow that mr. boyse had any reason to make such demands as these , or to expect any answer to them . all the occasion he pretends for them , is , because i made some requests to your ministers in the conclusion of my discourse ; one of which concerned the exercise of your discipline , that it might be with less offence to us , and advantage to our common christianity ; and from thence he concludes that i cannot take it ill if we ( saith he , p. 170. ) use the like freedom , in offering with all humility the following requests . but that the case is no ways the same , nor the requests equal , will appear if you consider , first , the persons concerned in them ; secondly , the things demanded ; and thirdly , the manner of proposing them . 1. as to the persons concerned , i may put you in mind , that the laws of the kingdom , and of the established church , have constituted me bishop of this diocess ; and tho' you do not own my authority , as duly received from christ , yet i my self am persuaded it is so ; and that the duty i lye under from my consecration vow , obliges me to watch over , and to endeavour to instruct and advise you out of the holy scriptures . but mr. boyse has no such relation to those he takes on him to advise . he has yet owned no proper church beyond his single congregation : he has owned no ecclesiastical judicature on earth , to whom he and his congregation are accountable by the laws of christ. he can claim no authority over any other congregation then his own ; or challenge so much as to be a minister of christ to any other , if they please to question it , without a new ordination , as appears from those heads of agreement , ( ch. ii. sect. 6. ) produced by himself . now if there were no more , this makes a very manifest difference in our cases . but if you further consider to whom his demands are made , it will appear yet greater . i only addressed my self to those of your ministers that are in this diocess , and designed my book shou'd go no farther . but mr. boyse proposes his to the whole conformable clergy ; nay , to the king and parliament , and to the whole laity of england and ireland , and this he doth in the name of your whole party , as if he were your representative : from which you may see what a figure he takes to himself . 2. but secondly , there is as great a difference in the things demanded , as in the persons concerned . my requests were only in such things as i supposed inoffensive ; in which we really agreed , and were in your own power to grant me , without altering any thing either in your constitution or principles . and in these i had reason to hope for your compliance : and do yet more then hope for it . but several of the things which mr. boyse requests , concern temporal matters , such as were in the power only of king and parliament ; others are such as we think very unreasonable to be asked ; and others are founded on most unjust representations of our practices and principles ; which if truly represented need no reformation ; as may appear from his adding to , and taking from our 3 and 4 canons , p. 179. and may further appear in the 2 , 3 , 4 , 6 , 7 , 8 , 11 , 12 , 13 requests . from all which it wou'd seem that these requests were rather made to amuse you , then that he cou'd seriously expect we shou'd regard them . 3. and indeed as the persons and matters are very different , so the way of proposing them is no less contrary to that used by me . by his own confession i gave no ill language , i charged you with nothing that was so much as doubtful ; but if you please to read over his requests , i dare leave it to your own judgment whether he has observed the same temper . he is not content to load our church with many groundless imputations , but he exposes the kingdom and protestant inhabitants of it , as again overspread with swearing , profanation of the lord's-day ; uncleanness , pride , luxury , &c. ( p. 182 ) an imputation that i can by no means allow to be general ; there being i am persuaded , by the goodness of god , a manifest abatement of these in this diocess . but however the matter be , to make such demands as these in print , which perhaps one in a thousand of those that are concerned in them shall never see , may serve to furnish our common adversaries with arguments against you ▪ and us ; and may exasperate and furnish you with objections against uniting with us ; but can never serve to amend what might be really amiss in your practice ; which i am sure was the design of what i wrote : and i hope 't will appear that it was so , to every one that will seriously review my address to your ministers . iii. the third allegation used by mr. boyse to take off the force of my book , is , that i have omitted to handle that part of our worship against which you have greatest exception . thus p. 163. he taxes me , that i have omitted one material part of divine worship about the manner of performing which , the contest between the established church and dissenters does most directly concern this charge of human inventions — viz. baptism . this he imputes to want of candour and ingenuity : and gives me many hard words about it ; and more particularly insists on the sign of the cross , which he intimates that i did not mention because i could not defend it . this then i suppose is one of the most feeble places of our church-service that i have left unguarded . i most heartily wish that all our differences were reduced to this one ; and that you cou'd as easily clear your selves from introducing the inventions of men into the service of god , as we can clear our selves in this particular . and to convince you that i am in earnest i will give you a short account of my thoughts of it ▪ by which you may know what credit mr. boyse's conjectures concerning me , ought to have with you . first therefore i will shew you why i omitted this part of god's service in my book . secondly , that mr. boyse's arguments against the cross in baptism are of no force . thirdly , that the use of the cross in baptism is warranted by the holy scriptures . 1. first then i omitted this part of worship , because it was occasional not ordinary . in my introduction , n. 5. i engaged only to consider the ordinary service of god , and the main substantial parts thereof . i was sensible that you were obliged to worship god publickly every lord's-day , and are answerable for your neglect if you do not when you may ; and therefore judged it of great moment to clear from exceptions those parts of our worship in which you are obliged to join with us on those days . but you have not that same constant necessity to join in baptism ; and your exceptions against it cou'd be no just reason to hinder your attendance in other ordinary parts of worship which you might very well do , tho' you scrupled baptising your children with the sign of the cross : especially since in case of necessity our church had allowed you baptism for them without it , or godfathers , as appears in our office for private baptism . 2. i found the defects and additions of your directory so very great in this office of baptism , that i thought they deserved a discourse by themselves , and am still of the same opinion . first , there is no express covenant ordered in your directory , to be made in the name of the child baptised , either by the parent or any else , tho' there be no other known way of engaging a child , that cannot covenant for it self . secondly , there is no profession of the christian faith required in the directory from the parent or offerer of any child . thirdly , there is no solemn recognition of the vow of baptism required from persons baptised in their infancy , when they come to understand their duty , as it is in confirmation with us . fourthly , the express words of the covenant are not prescribed out of the word of god , but it is left to the discretion of every minister to impose what he will on the baptised ; and some have been very indiscreet in this point , imposing the solemn league and covenant on persons that brought children to be baptised , or else refusing them baptism : all which are observed by mr. baxter , an eminent man of your party , many years ago in his infant baptism , chap. 6. object . 1. where he complains that they were taken away from you when you were in actual possession of them ; for the substance of these ( saith he ) was in the common prayer : and he gives us to understand with regret that these plain duties were wiped out , and the directory made more defective than the common-prayer in this point . and besides these defects in matters of so high moment as the covenant of god , there are several additional conditions required by your directory , contrary to scripture precedents ; such as ( in mr. boyse's phrase may be reckoned ) stated appendages of this sacrament ; for it is ordered , that baptism is not to be administred in private places , but in the place of publick worship , and in the face of the congregation . a rule directly contrary to scripture precedents ; and by which many that have had a just title to baptism , and some that have been very desirous of it , without any fault of their own , have been denied the benefit of it . christ commands us to teach all nations , baptising them , &c. and he that repents and believes is entituled to baptism , whatever his circumstances are ; but tho' a man do both these , and profess them in the most hearty manner , yet if he be not able to go to a publick place of worship , or cannot procure a congregation to be present , he shall die without this sacrament , meerly on the account of this rigid ceremoniousness of the directory : and many children have thus died ; which in this point is literally that sin our saviour taxeth , mark 7.13 . making the word of god of none effect through your traditions . i might instance in some other things as material as these , but i hope this may be sufficient to convince you that it was not for want of matter of exception , that i deferred imparting my thoughts to you on this part of gods worship , and indeed i am afraid that now they may not relish well with you ; but i desire you to consider that i have been forced to do it in my own justification . ii. i am now in the second place to shew you that mr. boyse's arguments against the cross in baptism are of no force . his great objection against it , is , that we make it a new humane sacrament , and then it must be a human invention ; and he owns that generally all dissenters have agreed to condemn it on this account as unlawful , but i doubt not to make it appear that we ascribe nothing of a sacramental nature to it ; and that it is a great injustice to alledge ( as he doth ) that we teach otherwise . i am the more willing to handle this subject , because i find many of you ill instructed in the nature of sacraments , and hope what i say may be useful to you . i desire you therefore to consider that there are three things necessary to make up a sacrament . first , an outward visible sign instituted by god , signifying some spiritual grace or benefit which we expect from him . 2dly , an obligation on god by some promise of his , to grant us that spiritual grace or benefit when we duly use the visible sign . 3dly . our use of this outward sign : for from the other two it follows as a consequence , that if we wilfully omit or neglect the use of that outward or visible sign appointed by god , we must not expect the spiritual grace or benefit signified by it . i think it necessary to prove by scripture , first , that each of these belong to a sacrament . and , 2 dly to shew that we ascribe none of them to the cross in baptism , and consequently that it hath nothing of a sacrament in it . the first sacrament we find in scripture is circumcision , instituted by god , gen. xvii . 11 . ye shall circumcise the flesh of your foreskin , and it shall be a token of the covenant between me and you . here circumcising the flesh of the forekin is the outward and visible sign instituted by god ; and the spiritual grace or benefit is the covenant , whereof it is called a token , and when it was duly observed , it laid an obligation on god to be a god to the person so circumcised , according to god's promise v. 7. i will establish my covenant between me and thee and thy seed after thee — to be a god unto thee and thy seed after thee . and lastly whoever wilfully refused or neglected this sign , lost the spritual grace or benefit signifyed by it . according to which we find in the 14 v. and the uncircumcised man-child whose flesh of his foreskin is not circumcised , that soul shall be cut off from his people , he hath broken my covenant . the like is observable in the institution of the passover , another sacrament of the old testament . but we are more especially concerned in the sacraments of the new. and therefore i will shew that these three things are to be found in each of them . first in the sacrament of the lord's-supper ; the bread and wine are appointed by christ to signifie his body and blood : here is the first thing ; an outward and visible sign appointed by god to signifie some spiritual grace or benefit . 2 dly . the bread and wine are declared to be the communion of the body and blood of christ , 1. cor. x 16. the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread that we break , is it not the communion of the body of christ ? for we being many are one bread and one body , for we are all partakers of that one bread . here is the 2d . thing required in a sacrament , even an obligation on god when we duly use these outward signs to communicate to us the body and blood of christ , and make us one body amongst our selves . 3 dly , whoever negligently or wilfully omits the use of these signs must expect to lose the spiritual grace or benefit signified by them ; that it is the communion of christ's body and blood : for he who wilfully or negligently omits communicating in the lord's-supper when he may have it , plainly betrays a defect in his faith ; since nothing can hinder us from feeding on the body and blood of our saviour in his supper but want of faith to feed on him in our hearts , and therefore when we wilfully neglect the use of these signs , we must not expect the spiritual grace or benefit from god , that is , the communion of the body and blood of christ , which is the third thing required in a sacrament . i am afraid few are truly convinced of this truth , and yet till the generality be convinced of it , we can never expect a constant celebration of this sacrament from ministers , or a constant receiving of it from the people ; nor will it be possible to restore the discipline of the church to its vigour , till people apprehend the danger of not communicating ; for the force of discipline depends chiefly on keeping refractory sinners from the lord's supper : the want of which , by this doctrine , is so penal , that whoever in earnest believes it , will readily submit to any terms that are not directly sinful , rather than be debarred from it . baptism is the other sacrament of the new testament , which christ instituted , matthew 28.19 . go ye therefore and teach all nations , baptising them in the name of the father , son , and holy ghost . the spiriritual grace or benefit of which is declared to us , rom. 6.4 . we are buried with him by baptism into death ; that like as christ was raised from the dead by the glory of the father , even so we also should walk in newness of life . a death therefore unto sin , and a new birth unto righteousness is the spiritual grace or benefit signified by the outward sign of water , appointed by christ in baptism : which is the first thing necessary to a sacrament . 2. christ has promised , mark 16.16 . that he that believeth and is baptised shall be saved : which is an obligation on god by his promise , to give to those who rightly use this sign the spiritual grace or benefit signified by it ; which is the second thing requisite in a sacrament . 3. the wilful neglect or refusal of this sacrament is damnable , and depriveth the obstinate refuser of the spiritual benefit signified in it ; according to john 3.5 . except a man be born of water and the spirit , he cannot enter into the kingdom of god. which is the third thing we find requisite in a sacrament . let us now in the second place see whether our church ascribes any of these to the cross in baptism ; for if we do not , it is a great misrepresentation to say as mr. boyse doth , p. 164. that there wants nothing but divine institution to make it as much a sacrament as baptism it self . first then , we do not teach that the sign of the cross was instituted by god to signifie any spiritual grace or benefit we expect from him . on the contrary it signifies only the duty we owe to god. it is not used to signifie any grace or benefit communicated from god to us , as signs do in sacraments ; but only to signifie the return we ought to make to god for the benefits he has vouchsafed us in baptism : that is , not to be ashamed of christ crucified , but manfully to fight under his banner , and continue his soldiers and servants . the first thing therefore necessary to the nature of a sacrament is altogether wanting to the sign of the cross. and it was incumbent on mr. boyse to shew us what spiritual grace or benefit from god this sign signified with us , before he affirmed it to want nothing to make it a sacrament , as much as baptism : for since baptism signifies a death unto sin , and a new birth unto righteousness , which are spiritual graces we expect immediately from god , he ought to have shew'd some such spiritual graces or benefits which we imploy the cross to signifie , or else it plainly wants this part of the nature of a sacrament . but secondly , the second part is as much wanting . our church never taught that god was obliged by any promise , or that we ought to expect on our due use of the sign of the cross , that god would grant us any greater benefit by it . on the contrary , we unanimously teach that the cross is not used to signifie any spiritual grace or benefit expected from god , but to profess and declare a duty of ours to him , even that we ought not to be ashamed of his sufferings : our church teacheth us to expect , that whereas by nature we are children of wrath , we shall in baptism be made children of god. and in the sacrament of the lord's supper , we are taught to expect the strengthning and refreshing of our souls by the body and blood of christ , as our bodies are by bread and wine : but we are not taught to expect any such thing in the use of the sign of the cross , or that god has annexed any such promise to it : and therefore to alledge that according to our church there is nothing wanting but divine institution to make the sign of the cross , as much a sacrament as baptism it self , is a misrepresentation , without ground or colour . let me add that this obligation on god by promise , to grant us the spiritual grace or benefit signified by it , on our due use of the sign , is the very thing that constitutes a sacrament , and distinguishes it from all other signes ; and this being wanting , tho' a sign , had all other things like a sacrament , yet it would be no more a sacrament , then an image , that in every thing else ( except a soul ) were like a man wou'd be a man. but thirdly , as the two first things necessary to a sacrament are wanting to it , according to our doctrine , so is the third ; since we do not teach that the neglecting or omitting this sign deprives us of any spiritual grace . if we wilfully neglect or refuse baptism 't is a damnable sin , and deprives us of our title to the kingdom of heaven : and the like we teach concerning wilful neglect of the lord's supper , that it deprives us of the nourishment which we should derive from the participation of the body and blood of christ. but we never taught any such thing concerning the sign of the cross. neither can any such thing be shewed in our articles ▪ canons , or offices : on the contrary , the 30th . canon expresly teaches ▪ that the sign of the cross , used after baptism , addeth nothing to the vertue or perfection thereof : nor if it be omitted , doth it take any thing from the substance or efficacy thereof . and accordingly when omitted in private baptism by order of the church , 't is declared that in that case all is well done , and according to due order concerning baptising the child . i conclude therefore , directly contrary to what mr. boyse alledges , that besides divine institution , every thing is wanting to make the sign of the cross a sacrament , that is proper to baptism or any other sacrament : and i must profess that i find as little strength in this argument again the cross as in any that mr. boyse has produced on the other heads ; and the whole force of it seems to me to proceed from two mistakes concerning the nature of sacraments . first , as if they were signs from us to god , and not wholly from god to us . and secondly , as if we were to learn the nature of sacraments from the schools , and the partial definitions of interested disputants , and not from the holy scriptures only . hence he has not given us one place of scripture to prove his imperfect account of a sacrament , p. 464. but instead thereof tells us of the cross being set up to represent christ crucified . our being brought under solemn obligations to confess the faith of christ , and of moral casuality ascribed to this ceremony . all which have little to do with the nature of a sacrament . i would have you better consider for what a sacrament is intended , then that you should be led to use these as the only design of it : if we keep to the holy scriptures , and to the words thereof , as i have laid them down , we shall have a much better understanding of its nature . iii. but to proceed in the third place , i say that the use of the cross in baptism is warranted by scripture . and here i must desire leave to be something large and particular , that i may explain this point to ordinary capacities : and in order to enable you to judge of it , i desire you to consider , 1. that we are obliged to express the inward reverence and sense of our minds concerning god , by some outward means ; whereby we may preserve and increase that sense in our selves , and may make appear to others what we think of god and holy things . thus we are obliged to express our sense of god's excellencies , by praises ; our sense of our dependance on him , by confession of his power and prayers ; our sense of having offended him by confession of our sins , and our resolution of amendment by promises and vows . 2. the scriptures command us to express these inward thoughts and sense of our minds , by actions , as well as by words . thus we express the submission of our minds , by adoration ; our humility before god , by kneeling or prostration , &c. which actions , the scriptures have as much warranted , in our addresses to god , as they have words , and generally speaking , they are rather more effectual and sincere expressions of the sense of our minds , then words . 3. the scriptures teach us to express our thoughts and sense of our minds , in such words and actions as on other serious occasions serve to express the like sense and dispositions of mind : so that we are not to invent new words or actions to signifie our submission or thankfulness , &c. to god ; but we are to use such as the general custom of our country have made significant in the like cases ; for by using them , our neighbours will best understand us , and we our selves will be most likely to be stirred up by them . that it is our duty to use these actions in the worship of god , will appear from the whole tenour of the scriptures : thus , because bowing the body in all places of the world argues respect , therefore the scriptures warrant our bowing when we come into god's presence : thus , because by the general custom of the world , kneeling is a token of humbly supplicating those to whom we kneel ; therefore in our confessions and humblest addresses to god the scriptures prescribe to us to kneel ; thus , because servants stand when they attend their masters , therefore in our praises and in some other services we pay to god , the scriptures warrant us to stand . thus , because in the eastern countries those that came into the courts of princes put off their shoes out of neatness or respect , therefore god sometime required his worshippers to approach his presence in the like manner . thus , because it was the custom for masters to give their servants a new name , at their admission into their families , therefore god gave abraham a new name , at his admitting him to his peculiar service ; and hence came the custom of giving a name at circumcision . thus , it was the custom of the world to express a sense of deep sorrow by fasting , lying on the ground , covering themselves with sackcloath , renting their garments , and beating their bodies ; and hence we find holy men using all these , to express their sorrow for their sins . thus , they expressed their religious as well as civil joy , by singing , feasting , dancing , sending portions to their friends , by white garments , and more then ordinary neatness in their dress and of this nature there are many other instances , which fully shew us , that , the scriptures warrant us to make use of such fit actions to express our thoughts and sense of religious things , as the custom of each country has made proper and significant to express the passions of our minds on other occasions ; and do no more bind us to the particular actions of holy men mentioned therein , if they have lost their significancy , then they bind us to their words , which we do not understand . this appears from many instances of scripture actions now disus'd by us , and of others brought into use , particularly , that of uncovering the head ; an action never used in scripture as a sign of reverence , yet lawfully used by us ( from the forementioned implyed rule of scripture ) because custom has given it a general signification of respect . 4. glorying in the sufferings of christ , and professing our selves ready to follow him , even to the most ignominious death on the cross , is a duty incumbent on us by the scripture , gal. 6.14 . god forbid i should glory save in the cross of our lord jesus christ , therefore we ought to express this duty , and glory in it , by such outward means as are most proper , and do most effectually and generally signifie it . and since by universal custom there are actions as well as words that signifie this our glorying in the cross of christ , scripture-precedents warrant and oblige us to use both . 5. making the sign of the cross , is an action which universal custom in all ages and churches since the apostles time till the reformation , have applyed to signifie your glorying in the sufferings of christ , and 't is understood by all those that have heard of christianity , tho' enemies to it , to have this signification . therefore the scriptures warrant the use of it to this purpose , as much as standing uncovered in token of reverence at our prayers , and the scriptures themselves have given the occasion and ground and warrant for this signification of the cross , by expressing our undertaking and owning the christian religion by the phrase of taking up the cross , matt. 16.24 . if any man will come after me , let him deny himself and take up his cross and follow me ; and 1 cor. 1.17 . preaching the cross is preaching the gospel ; and in several other places the whole of our religion , as christian , is signified by the cross : therefore to signifie our professing and glorying in christ crucified , by making the sign of the cross , has better foundation in scripture , and is much more warranted by universal custom then uncovering the head has to signifie reverence , of which there is no dispute between us , but that it is agreeable . 6. 't is very proper at baptism to make a profession of our glorying in the cross of christ ; because we then solemnly engage to take it up ; that is ( as before explained ) to take upon us his whole religion . to make such a profession by words , of this and of all the duties we then undertake i think is owned to be lawful by all ; and we think very requisite ; and accordingly require it from every one who is baptised . i add in the 7th . place , that it is not only warrantable to do it by words , but likewise by actions . this must appear reasonable to you , if you reflect on your own practice , in giving your children names at your baptism ; which , as i have already shewed , signifies your giving up their names to christ , and engaging them to be christ's servants . your names therefore are a lasting badge and token to you through your whole lives , of your dedications to christ's service , and an obligation on you to behave your selves accordingly , yet this significant ceremony , added to baptism , has nothing of a sacrament in it , any more then i have shew'd the sign of the cross to have ; and both are equally warranted by scripture . this you ought the rather to observe , because the only question your directory requires to be put to the person that offers the child to baptism ▪ is concerning the name thereof ; having left out those scripture questions that relate to the faith and obligations into which the child is baptised . i wou'd desire you likewise to reflect on another ceremony you have added to the other sacrament , i mean giving tickets to such as are to be admitted to the lord's-supper , upon offering of which they are admitted to that priviledge : in this ceremony ( for so i must call it ) there is an outward and visible sign , a ticket . 2 dly , an inward and spiritual grace , your aptitude and title to the lord's-supper and communion of saints , found on your examination when you receive the ticket . 3 dly , it is a badge and token whereby priviledged members are distinguished from those that are without . lastly , it is a sort of a necessary term of communion , since those that neglect this badge shall not be admitted to the sacrament , yet i suppose you reckon this badge or symbol of communion to be warranted by the general rules of scripture , tho' it is plain there is no such ground for it there , as for the use of the cross. but 8 thly , we are not without scripture-precedents of signifying the particular obligations that lye on us in the sacraments , by actions as well as words . since our saviour signified the humility and love we ought to bear towards one another , by washing his disciples feet , at the institution of the lord's supper ; and st. peter , who refused this significant ceremony , was severely threatened for it . thus , dipping intirely under water in baptism , was a significant ceremony we find sometimes used , as a token of our being buried with christ in baptism ; to which signification the apostle alludes , rom. 6.4 . therefore we are buried with him by baptism into death . and to the same purpose , col. 1.12 . there was another ceremony of baptism which consisted in the change of cloaths ; and this was likewise significant , and the apostle alludes to it , gal. 3.27 . for as many of you as have been baptised into christ have put on christ : and to the same allude those phrases of putting off the old man , and putting on the new ; as is confessed by the best interpreters : and the apostle useth them not only to signifie the duties and obligations we undertake at baptism , but likewise to stir us up to perform them . the like is observable in the lord's supper ; the particular duties of which are signified in scripture by several ceremonies annexed to the celebration thereof . 't is a special duty to lay aside all hatred , and to be in perfect charity with one another , when we come to that sacrament ; and this duty was signified first by an holy kiss mentioned rom. 16.16 . and in several other places of scripture . and 2 dly , by feasts of charity described , 1 cor. 11. and mentioned jude 12. both which continued many years in the church , as tokens and badges and symbols of the duty of charity , which were profess'd in that sacrament : and yet none of all these particular ceremonies can be term'd sacraments ; from all which i conclude that it is as proper and as agreeable to scripture to signifie our obligation in baptism , not to be ashamed of christ crucified , by making the sign of the cross , as it was to signifie our love and unity by a kiss or a feast ; and by consequence , that the use of the cross in baptism is warranted by scripture . to conclude , neither scripture nor reason hinder us from using such signs in expressing or professing our duty to god , as properly and by general consent signifie it . on the contrary , they warrant us to use such signs as well as words ; which words are signs themselves , made sgnificant only by custom ; whereas many actions have the ground of their significancy from nature . but here we must take care not to institute signs to signifie and oblige god to confer his favours or grace on us : for that were to limit him ; and 't is only he , by his institution and promise , can so oblige himself . the want of distinguishing between these two sort of signs , seems to me to have occasioned all those objections against the sign of the cross , which are commonly urged to us as if we made it a sacrament . that which therefore was incumbent on mr. boyse in this point , was to prove by scripture , that it is unlawful to signifie or express the particular duties we undertake in the sacrament , by actions that are by general custom expressive of those duties . otherwise , to declare this to be unlawful , is the same presumption and offence as to declare some meats unlawful ; and is a certain instance of your teaching for doctrine the commandments of men. for to say an action is unlawful that god has not made so , is the same presumption and offence , as to say certain meats are forbidden that are not ; which is a thing seriously to be considered by you . thus much i have thought needful to lay before you concerning the sign of the cross ; and i think is sufficient to convince any unbyas'd person , that you have no cause to separate from our worship on that account . as for the rest of mr. boyse's remarks , which i have not here considered , i presume none will suspect that there is more difficulty in them , than in the points i have already examined . but indeed i must declare that i have met with none among you that have alledged mr. boyse's reasons for absenting themselves from our publick worship . and therefore i cannot think it material to go about to confute a single person and a stranger : for should i confute his principles , perhaps you , for whose satisfaction only i intend this , wou'd think your selves unconcern'd in the dispute . but if i shall find that his objections have really moved scruples in you , and your ministers will give their full approbation of his book , and manner of handling this controversie , i shall then think my self oblig'd to give you a just account of the whole , as i have here done of some parts of it ; and particularly , of the principal matters of fact contained in it : the truth of which , if any persist to question , i shall then also publish the vouchers and authorities i have for them ; which i am not willing to do , out of tenderness to you as well as on other accounts till the last necessity . at present i must leave with you this caution , as well in respect of mr. boyse's remarks , as of any other answer that may come out to my book , that i do not think that either you or i are concern'd in arguments that are not founded on scripture , or in any answers to my proofs that contradict the letter of the holy scriptures , as most of mr. boyse's do ; particularly such as concern saying or singing our psalms , answering in our prayers and hymns ; and joining our voices in our confessions and addresses to god. to conclude ; i desire to deal with you as becomes a true pastour , admonishing and instructing you in the spirit of meekness ; i neither have , nor can have any indirect or worldly ends in telling you these things ; nor can you imagine that i either propose or design any advantage to my self by it , but only your good. i need not seek to please men ; neither if i designed it , were this the way to attain it . some truths are very uneasie , and i know that nothing can be more ungrateful to you , then to give you to understand that the worship you suppose so pure and conformable to the word of god , has no express warrant in scripture for it , and that all those things in our worship that you have so long been born in hand to be only inventions of men , are really the dictates of god's spirit in the holy scriptures . this i know touches you very near ; and considering all things , i cannot but thank you , and do thank you , for the entertainment you have given my book ; and i hope it will yet do more good among you . i must again intreat you to take my addresses to you in good part ; and not to be offended with me , because i endeavour to tell you the truth . they that know me , will allow plain-dealing to be part of my character . but remember that nothing is more apt to provoke mankind then truth ; and if you meet with any book , written in answer to mine , that discovers the writer to have been in a passion when he wrote it , you may look on it as a probable argument of the truth of what i have proposed . and if upon reading what i have wrote , you find any motion within your selves towards passion , consider well whether it proceed not from the same cause ; namely , my declaring the truth to you . i must stand or fall to my great master , as to my sincerity in studying your good ; to him i am answerable for the discharge of my office , and of those obligations from it under which i lye . the conscience of this has put me on these addresses ; and i beseech our good god , and the father of our lord jesus christ , who purchased his church with his blood , and promised his spirit to his disciples to guide them into all truth , to dispose and prepare your hearts for the reception thereof , and to incline you to hearken to the instructions offered you out of his word by your truly affectionate pastour , will. derry . londonderry , 1. may , 1694. finis . notes, typically marginal, from the original text notes for div a47430-e510 london morning exercise , p. 65. 1 cor. 14.40 . a discourse concerning the inventions of men in the worship of god by william lord bishop of derry ... king, william, 1650-1729. 1694 approx. 270 kb of xml-encoded text transcribed from 97 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a47436 wing k528 estc r9667 11906607 ocm 11906607 50703 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47436) transcribed from: (early english books online ; image set 50703) images scanned from microfilm: (early english books, 1641-1700 ; 816:30) a discourse concerning the inventions of men in the worship of god by william lord bishop of derry ... king, william, 1650-1729. [4], 188 p. printed for the author, by andrew crook ..., dublin : 1694. reproduction of original in cambridge university library. errata at end. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -liturgy. public worship -early works to 1800. 2004-08 tcp assigned for keying and markup 2004-10 spi global keyed and coded from proquest page images 2004-11 emma (leeson) huber sampled and proofread 2004-11 emma (leeson) huber text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a discourse concerning the inventions of men in the worship of god. by william lord bishop of derry . printed for the instruction of his diocess dvblin : printed for the author , by andrew crook , printer to their most sacred majesties . mdcxciv . the contents of the several chapters and sections . introduction . containing a brief description of the inward and outward worship of god ; and rules for examining the ordinary parts of outward publick worship . chap. i. of praises . sect. 1. what the holy scriptures prescribe concerning them . page 6. sect. 2. the manner of praising god publickly , which is prescribed and practised by our church . page 15 sect. 3. the dissenters manner of praising god in publick . page 18 chap. ii. of prayer . sect. 1. what the holy scriptures prescribe concerning prayer . page 25 sect. 2. the rules and practice of our church . p. 41 sect. 3. the practice of those who differ from us . p. 43 chap. iii. of hearing . sect. 1. what the holy scriptures prescribe concerning it . page 68 sect. 2. the practice of our church , in reading and preaching the word . page 77 sect. 3. the practice of the dissenters . page 81 chap. iv. of bodily worship , and kneeling at the communion . sect. 1. what the holy scriptures prescribe concerning it . page 104 sect. 2. the practice of our church in bodily worship . page 114 sect. 3. the practice of the dissenters . page 117 chap. v. of the lords supper . sect. 1. what the holy scriptures prescribe concerning the frequency of celebrating it . page 145 sect. 2. the practice of our church , as to frequent communions . page 155 sect. 3. the practice of the dissenters . page 159 conclusion , to the conforming clergy of the diocess of derry . page 164 to the dissenting ministers in the same diocess . p. 170 to the conforming laity thereof . page 179 to the dissenting laity thereof . page 181 a discourse concerning the inventions of men in the vvorship of god , the introduction . our blessed saviour has taught us that there are some ways of worshiping god , which have so great a mixture of human invention in them , that they are vain and unacceptable to him , mark vii . 7 . in vain , saith he , do they worship me , teaching for doctrines the commandments of men. this obligeth every man who has a concern for his soul , to examine carefully the worship he offers to god , whether it be such as god has instituted ; lest his service should be rejected with that censure in the prophet , who has required this at your hands ? but more especially it concerns the pastors of the church , who have the direction of the publick worship of god , to be careful in examining this matter , that they may be able to satisfy their own consciences , as well as the people 's committed to their charge , concerning the purity of the worship which they practice themselves , and recommend to others . ii. it has pleased god in his providence to make me an overseer over some part of his flock in this kingdom ; and i look upon it to be my duty to use my endeavours to instruct those that are committed to my charge , in the worship of god , according to the rules he has prescribed ; and to warn such as i conceive to swerve from them , of their mistakes . i hope it will be of use and satisfaction to those that joyn with me in the publick worship of god , to find on examination , that what they there practice , is agreeable to god's institution : and as to those that think otherwise , i persuade my self that an admonition in the spirit of meekness can give them no just offence , but rather be of use to them also , by obliging them to examine and revise their ways , that they may correct their judgments , if from what i offer , they shall see reason for it . iii. in order to help those concerned to make a true and impartial judgment in these matters , i desire them to consider , 1 st , that it belongs only to god to give rules how he will be worshiped . this , i suppose , will be granted by all , since it seems to be a truth , naturally implanted in the minds of men , and universally acknowledged in all times . 2 dly , i take it for a truth agreed to by the generality of protestants , that the holy scriptures contain the revelations of god's will , concerning his worship . 3 dly , from these two , we may reasonably infer , 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 . for since god has vouchsafed us a certain direction for his worship in the holy scriptures , it is to be supposed that all ways of worship are displeasing to him , that are not expresly contained , or warranted by examples of holy men mentioned therein . 4 thly , we must observe that the worship of god is either inward or outward ; the inward worship of god consists in the inward homage and subjection of our minds to him. the outward consists of such acts and duties as serve to express this inward subjection of our souls , or that promote , increase , or contribute towards it . thus , for instance , vocal prayer is a part of outward worship , because it expresses the inward dependance of our souls on god : thus reading the word of god is a part of the same , because therein we acknowledge our subjection to him , and to his laws , and use it as a means to promote and increase this subjection : thus celebration of the sacraments is a part of the same worship , because in them we not only express our dependance on god for his grace , but likewise oblige and bind our selves to serve him : and the same holds in all outward acts of worship . 5 thly , we must remember , that 't is in these outward acts that we are more immediately concerned as publick worshipers ; for we cannot know the inward worship which men pay to god in their minds , but as it appears to us by these outward acts ; and generally when we speak of the publick worship of god , we mean this outward ; and concerning it are the great disputes and differences among us ; all of us being agreed as to the inward , and of what sort that ought to be . iv. having premised these few things , which i hope will be granted by all ; i shall proceed directly to my proposed undertaking ; and shall with the greatest fairness and impartiallity i can , examine and compare the worship of god , which is directed and warranted by scripture , as well with that which is prescribed and practis'd by our church , as with that which is practis'd by such as differ from us . v. now if we consider the ordinary service of god as prescribed and practic'd in scripture , we shall find the main substantial parts of it to be these five : vizt . praises . prayers . hearing . bodily worship . and , celebration of the holy sacrament of the body and blood of christ. the method i shall take in discoursing of each of these , shall be , first , to shew what the holy scriptures direct concerning them particularly . secondly , i shall consider the practice of our church , with relation to those directions and examples . and , thirdly , the practice of protestant-dissenters . chap. i. of praises . sect. 1. what the holy scriptures prescribe concerning them . i. first then , as to the praises of god. the scriptures both of the old and new testaments require the use of the psalms in offering up praises to god. we find in the old testament ( 2 chron. xxix . 30 . ) hezekiah the king , and the princes , commanded the levites to sing praises to the lord with the words of david , and of asaph , and they sang with gladness . this command of hezekiah proceeded from god , and was approved by him : the same way of praising god continued in the jewish church till our saviour's time : and after that , we have yet a more positive command for the use of them by the apostle . ephes. v. 19 . speaking to your selves in psalms , and hymns , and spiritual songs . and col. iii. 16 . let the words of christ dwell in you richly in all wisdom , teaching and admonishing one another in psalms , and hymns , and spiritual songs ; singing and making melody with grace in your hearts to the lord. i think there is no room to doubt , but by the psalms , &c. in these places , is meant the book of psalms , which the holy ghost has left for this purpose to the church . ii. tho' the scriptures recommend to us singing of psalms , yet in some cases they allow us to say them ; i will not insist on those places of scripture that seem to require us to do so ( such as psal. cxviii . 2 . let israel now say that his mercy endureth for ever , let the house of aaron now say , and let them that fear the lord now say , &c. ) because these expressions being poetical , may be so interpreted as to mean singing , tho' there is no necessity of restraining the general command of saying or speaking the praises of god to singing only . we find in scripture several sacred hymns , particularly of hannah , the blessed virgin , zacharias , and simeon , and the saints in heaven , ( rev. vii . 12 . & xi . 17 . ) which are said to have been said by them respectively , and the circumstances in the story do not make it probable that they were sung . from all which we may reasonably infer , that where people can sing , they are obliged to do it , in obedience to god's command : but where through any defect of nature or art , they cannot sing decently , they may be dispensed with saying . only people ought not by this indulgence to be encouraged to neglect singing altogether , or to think that god doth not require it of them , when by a little pains or industry they may attain to the art of decently performing it in his service . iii. 't is certain the word of god recommendeth to us psalms and hymns in prose , for our praising god. if we look into the songs of the blessed virgin , of zacharias , or simeon , we shall find them all in prose , and such are the songs of the blessed , which they are represented singing in the revelations , particularly chap. v. 9 . & chap. xv . 3 . as to the hebrew psalms , 't is evident that they are poetical , but the poetry of them consists rather in the style and manner of expression , than in any certain measures or verses , which those that have searched most narrowly into them have yet been able to discover , so as to satisfy an indifferent reader . but whatever poetry there may be in them , we can not find by any of the antient translations which were made use of by the church in our saviour , or his apostles time , or in the ages immediately following , that they or the first christians did sing any thing in verse ; but we are sure that they sung hymns in prose : so that we have no certain scriptural warrant for the use of verse or meetre in the praises of god. perhaps some may fancy that verse or measure was not in use in those countreys , and that therefore they sung their songs in prose ; but this is a mistake ; poetry and verses were then in those places where the psalms were translated , in great request ; and at the highest perfection , when the new testament was penned ; and yet we have no example therein of their use in the praises of god. and it is very manifest that this proceeded from choice , not necessity : for if the holy ghost had thought verse necessary for divine psalms , we may presume he would have inspired some of the holy men in scripture , when extraordinary gifts were so common , either to translate the psalms of the old testament into verse , or else to compose some of the other hymns that are recorded in the new , after that way : but neither of these having been done , 't is at least a presumption that we may praise god as acceptably in prose as in verse . and there is one thing further to be considered , that the prophets of the heathen , who pretended to be inspired , generally wrote their prophecies and their hymns to their gods , in verse : we know not but this may be one reason why the holy ghost thought fit that such as were inspired by him should decline that way of recording their prophecies or praises . iv. as the scriptures prescribe us the use of psalms in the praises of god , so they encourage us to offer those praises by way of responses , or answering : for this we have the best examples that can be desired , even the blessed angels and glorified saints : so isa. vi . 3 . and one cried unto another , holy , holy , holy is the lord of hosts . and the church triumphant through the whole revelation is ( i think ) constantly represented praising god after this manner . so chap. vii . 9 . where the multitude , that represent the people , cried out with a loud voice ( vers . 10. ) salvation to our god , which sitteth upon the throne , and to the lamb. and then , the angels and elders , who represent the clergy , perform their part , vers . 12. saying , amen ; blessing , and glory , and wisdom , and thanksgiving , and honour , and power , and might , be unto our god. they are represented the same way answering one another , chap. xix . 1 . i heard a great voice of much people in heaven , saying alleluia ; this they repeat ( vers . 3. ) then the twenty four elders ( representing , as before , the clergy ) answer ( vers . 4. ) amen , alleluia . then ( vers . 5. ) a voice came out of the throne , saying , praise our god. upon which ( vers . 6. ) the people resume their part , and answer , alleluia : for the lord omnipotent reigns . i make no question but this is taken by allusion from the manner of the church's praising god on earth ; and there is nothing in it but what is agreeable to st. paul's command , of teaching and admonishing one another in psalms , and hymns , and spiritual songs ; which supposes every one to have share in them , either by turns , or by bearing a part . it is observable that the psalms contain many excellent instructions and exhortations , as well as praises and prayers , and therefore st. paul recommends them to christians for their mutual instruction and admonition . it was common therefore for one to sing , and the rest to hearken for their instruction and edification , as appears 1 cor. xiv . 31 . for ye may all prophesie one by one , that all may learn and be comforted : prophesying here ( as we may find from the 26th verse of this chapter ) includes psalms , as well as doctrines , tongues , revelations and interpretations ; and the praising god one by one , or by turns , amounts to praising him by way of responses or answering ; and tho' these prophets were inspired , yet it is plain they acted in this according to the settled order of the church , vers. 33. as in all the churches of the saints ; and these inspired prophets thus praising god one by one , is an unquestionable precedent that god approves this way in his praises . this way of praising god by answering one another , is the most antient we find in scripture . for thus miriam praised god , exod. xv . 21 . and miriam , answered them , sing ye to the lord , for he hath triumphed gloriously , &c. and the last song recorded in scripture is of the same sort , rev. xix . as is before mentioned . i reckon the songs with which the women of israel received saul , 1 sam. xviii . 7 . to be religious , and there it is expresly said , that they answered one another : and chap. xxi . 11 . did they not sing one to another ? &c. but whether these songs were religious or no , it is certain that the frame and composition of some psalms are such , as plainly discover that they were designed to be sung in parts ; and as much is owned by the best commentators : such are the xxiv . and cxviii psalms . it is to be observed that the law of moses neither prescribes psalms in the praises of god , nor singers , nor the way of singing : these all therefore are parts of natural religion , and indeed antienter than the law , as appears by exod. xv . what therefore we find in the old testament concerning these , is either from the immediate prescriptions and revelations of god by his prophets , or from the dictates of nature , and not any part of the ceremonial law. and 't is obvious that natural necessity will teach any considering man this way of alternate singing or answering in parts , for if the songs be long , as some of the psalms are , no one mans voice can hold out to the end . v. the holy scriptures recommend to us the use of instruments in the praises of god ; the psalmist frequently uses and recommends them , and the whole book of psalms is concluded with this advice , psal. cl . 3 . praise him with timbrel , praise him with stringed instruments and organs , &c. thus religious persons were taught to praise god before the law. ex. xv . 20 . and miriam the prophetess the sister of aaron , took a timbrel in her hand , and all the women went after with timbrels , &c. and thus the blessed in heaven are represented praising god. rev. v. 8 . and xiv . 2 . the writers of the new testament recommend to us the psalms which were the hymns of the jewish church , and command us to sing them , and 't is observable that the word we render sing , jam. v. 13 . originally implies singing with an instrument . now if they had not approved the jewish way of singing them , which was with instruments , they would not have used a word that imported it ; nay it is not to be doubted but they would have cautioned us against it ; but the use of instruments ( as i have shewed before in the case of miriam ) being no part of the ceremonial law , but antecedent to it , ought not to cease without some command or precept condemning it . vi. lastly , the scripture requires that we understand the praises we sing to god ; and this warrants our translating them into the vulgar tongue : it is a duty therefore incumbent on the governours of the church , to procure the psalms to be translated for the use of the people under their charge , and they may expect the assistance of god's spirit when they attempt it , in obedience to his command . but if through human frailty , any mistake , not contray to faith , should creep in , this ought to be no exception against the use of the translation , since there are such mistakes both in the syriac , greek and latin translations , some of which are of great antiquity , and were used by our saviour himself , and his apostles . these are the directions the scriptures give us for the performance of this first part of the worship of god , which consists in praises , and the manner we find them offer'd to him by his saints . sect. 2. the manner of praising god publickly , which is prescribed and practised by our church . now as to the manner of offering praises in our church , it is to be considered , 1. that we are directed to praise , glorify and confess to god every day , in a certain number of psalms of his own appointment , out of the old testament ; and then in such hymns as are recorded in the new : and to these there are added such other hymns , confessions of faith and thanksgivings , as will appear by and by to be agreeable to the general directions of scripture . but inasmuch as the mystery of the holy trinity is more explicitly revealed to us under the gospel , than it was to those under the law ; therefore our church has thought fit to require us with every psalm and hymn to intermix , glory be to the father , to the son , and to the holy ghost ; as it was in the beginning , is now , and ever shall be : to signify that we believe that the same god was worshiped by them as by us , the same god that is glorified in the psalms , having been from the beginning father , son , and holy ghost , as well as now : so that our ascribing this glory expresly to the three persons in whose name we are baptised , ought not to be taxed as any real addition to the psalms , it being only used as a necessary expedient to turn the jewish psalms into christian hymns , and to fit them for the use of the church now , as they were before for the use of the synagogue ; which practice i presume can give cause of exception to none but socinians . 2. our church orders these psalms to be either sung or said , as the people are able to offer them ; not being willing to lay a greater restraint on them than the scripture has done : in which ( as i have already shewed ) we have examples for both these ways of praising god. 3. they are proposed to us in prose , without any other alteration from the original than what was necessary to make them intelligible in our language . 4. the people are allowed to bear their part in them , and either to sing or say them by way of answering : this is according to the scripture examples , but it is not imposed , except in very few cases . 5. our church permitteth the use of some grave musical instruments to regulate the voices of those that sing , and to stir up their affections , which are the natural effects of musick , and seem more requisite in northern countreys , where generally peoples voices are more harsh and untuneable than in other places ; but this is not imposed in any congregation , nor doth any rule of our church require it , and therefore it is at the peoples choice , whether they will use the help of these instruments or no. 6. this then is the care our church has taken , for the publick performance of the praises of god , and if we bring grace in our hearts , and an inward sense of the majesty of god , and of his mercies towards us , when we come to joyn in them , which is our part and duty to do , who can say that god's praises thus celebrated , are not according to his commands , and acceptable to him ? i think it sufficiently plain , that they are agreeable to the holy scriptures , which ought to be our rule for this , and all other parts of god's worship . i think no more necessary therefore on this head , but with all earnestness , to beseech you who are of our communion to consider how great and important a part these praises are of the worship of god , and to apply your selves with all diligence and holy zeal to the performance of it ; for we never come nearer the imployment of the blessed , then when our hearts and mouths are filled with the praises of our god. sect. 3. the dissenters manner of praising god in publick . and now as to you my friends and brethren , who dissent from this worship of ours , give me leave with all calmness to examine how you perform this great work of praising god ; and i desire you to compare your own practice in your publick assemblies , with what you find in your bibles concerning this duty . i. your directory determines it to be the duty of christians to praise god publickly , by singing of psalms together in the congregation , and that in singing psalms the voice is to be tuneable and gravely ordered , and lastly , that it is convenient that the minister , or some other fit person appointed by him and the other ruling officers , do read the psalm , line by line , before the singing thereof ; and your common practice is to sing two or three verses of a psalm in meetre , the minister , or clerk , first reading each line , and the people singing it after . ii. before i proceed to make any observations on these rules and practice , to prevent mistakes , i desire you to observe , 1. that i do not condemn the singing of psalms in meetre as unlawful . 2. that i take it for granted that the apostles and primitive christians did praise god in prose , and that meetre and rhyme are , for ought appears , purely of human invention . 3. we must consider that if we take the psalms ( as we use them ) in prose , there is not a more exalted piece of poetry in the world , nor any thing better fitted to raise in serious and well disposed people the most devout affections . whereas , if we take them as they are commonly used in rhime , the force , the vigour , the loftiness which are so extraordinary in the prose translation , are almost intirely lost in the verse , and tho' several have attempted to translate them into english verse , yet i cannot find that any one has done justice to the majesty of the expressions , and hardly to the sense of them . iii. having premised these things , i intreat you to consider impartially with me how far this your practice agrees with the scripture rule . 1. then the scriptures command us to praise god in psalms , and undoubtedly the first christians used whole psalms at a time . sometimes they joyned together in singing them , as our saviour and his disciples did , matt. xxvi . 30 . sometimes one only sung , and the rest attended for their edification , as appears from 1 cor. xiv . 26 . but the aforesaid method of singing the meetre psalms takes up so much time , that it is impossible to praise god in whole psalms after that manner . but if we use the psalms in prose , according to the order of our church , the experience of good men doth testify that we may easily pass through them in a month , with seriousness and attention , whether we sing or read them . and to well disposed minds no part of god's service is more agreeable or edifying : whereas some years would not serve to that purpose , if we should use the new invented way of singing a few verses . and i question whether all of them were ever yet sung through in one meeting place , perhaps not in all the meetings of the kingdom , and yet it must be confessed that every one of them was left to the church by the holy ghost for that use , and is profitable , when thus used , for doctrine , reproof , correction , instruction and comfort . which plainly proves that the singing the psalms in meetre , is not the scripture way of using them . 2. let me mind you , that in the time of the late usurpation , dr. manton , a man of considerable reputation among the dissenters , observes in his comment on the epistle of st. james , chap. v. vers . 13 , that several scrupled singing psalms at all ; others objected against singing them in verse ; this he calleth a va●n cavil , yet proposeth , if the scruple continueth , that such may sing the reading psalms , as hath been used in cathedrals , and vouches st. austin and athanasius for it ; which is a plain confession from this considerable person , that this way of singing is less lyable to exception , then yours . 3. i know it is alledged that we ought to have the psalms in verse for singing , as well as we ought to have them in prose for reading . but i have shewed already that christ and his disciples sung their hymns in prose ; and i desire you to consider whether it be necessary to vary from these precedents . we have a command to translate them ( which supposes into prose , because the original is so ) but none to turn them into meetre , which necessarily requires paraphrasing , changing the order of the sentences , sometimes adding and leaving out words ; and on that account seems to give human wit too great a liberty of treating the word of god as men please : at least , we must acknowledge that the psalms so ordered partake of human frailty , and are hardly equal to the best meer human composures . when therefore we use such psalms we ought to use them as human composures only , and not as god's word : and thus they are used by our people in our assemblies , not as any main substantial part of the worship of god , but rather as a voluntary entertainment of devotion , and a refreshment to the people between the parts of the service ; much less are they allowed by us to justle out the psalms and hymns appointed by god. 4. as to the manner of singing the psalms in meetre , at present in use , both with you and us in some places , that is , the minister or clerks reading a line , and the people singing it after , it is a great interruption to the musick , and to the understanding of the psalm , by breaking the sense of it , and in that respect very inconvenient , and is likewise a late invention of our own , never used by any foreign church , either popish or reformed , for ought i can find , to this day ; and has been taken up to supply the negligence and laziness of people , who will not now , as formerly , be at pains to get psalms by heart , or so much as procure books , or learn to read them . 5. notwithstanding your directory requires the voice in singing psalms to be tuneable and gravely ordered , yet you have not only refused the use of instruments , ( which are a natural means to help the voice , and make it tuneable , and are used by most of the reformed churches in europe , but have also determined it to be unlawful . i would intreat you to consider , that though perhaps it may not be so proper to press the use of instruments in the service of god , in these parts , where so many , for want of being used to them , have entertained prejudices against them , and some are uncapable of being affected by them , yet the making them unlawful , is against nature and scripture , and is on that account a dangerous superstition , and encroachment on christian liberty . 6. the same superstition and encroachment it is , not only to forbear to praise god in singing or saying psalms and hymns by way of responses or answering ( of which i have given such noble precedents out of scripture ) but even to determine it to be unlawful . lastly , i would entreat you to consider , that forasmuch as appears , you have altogether laid aside the psalms in prose , and the other scripture hymns , that are of god's immediate appointment , and for the use of which we have the example of our saviour and his saints , insomuch that they are no where used by you in the praises of god ; but in their stead you have substituted , as is before observed , a few verses of a psalm of human composure , without scripture-example or precedent , and sing them in a way that has nothing of antient practise , much less scripture , for it , but is purely and immediately an invention of men. iv. the case then between our church and you , in this point , i think impartially stands thus : our church praises god every day with five or six psalms , besides other hymns , of his own appointment , and in his own words and method , and yet is deserted and condemned 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 , perswade your selves that you keep the ordinances of god pure and unmixed from human invention . this is a thing seriously to be considered by you ; for as it is easie to think what all unprejudiced men will judge of it now , so we may conclude what god will judge it at the last day . if you in earnest lay these things to heart , and reflect on them , i perswade my self that they will at least prevail with you to be modest in your censures of us your brethren ; and prevent your judging , much less condemning us , or our manner of praising god , as unacceptable to him. chap. ii. of prayer . sect. 1. what the holy scriptures prescribe concerning it . i. let us now proceed to the second main part of the worship of god , in the publick meetings of christians , which i observed was prayer , or supplication . and if we consider what rules , directions , and examples the scriptures afford us for the performance of this duty , we shall find , that they direct us to offer up our prayers in a set and prepared form of words . that we may more clearly judge of this matter , it will be fit to consider the several parts of prayer distinctly by themselves ; such as confession , supplication , intercession , &c. 1. confession of our own unworthiness , and of god's mercy , to aggravate it , is commonly looked on as the first part of prayer , and proper to introduce our supplications . now in searching the scriptures we shall find express command to use a set form of words in both these sorts of confession . so deuteron . xxvi . 3 . thou shalt go unto the priest that shall be in those days , and say unto him , i profess this day unto the lord thy god , that i am come unto the countrey which the lord sware unto our fore-fathers to give us . and then the offerer was to make his confession , ( vers . 5 ) and thou shalt speak and say before the lord thy god , a syrian ready to perish was my father , &c. here we have a form of confession of the person's vnworthiness , and of god's goodness and mercy , together with a profession of obedience and dependance on him , prescribed by god himself in set & prepared words . the same appears from solomon's prescribing a form of confession for the penitent israelites , 1 kings viii . 47 . which words we find accordingly applied in psal. cvi . 6 . and made part of a larger form of confession , to be used in their captivity ( as solomon designed them ) which appears from the 47th verse of the same psalm ( taken from the form prescribed by david , 1 chro. xvi . 35 ) and daniel , in his form of confession in captivity , ( chap. ix . vers . 5. ) uses the same form of words : from whence it appears that they were not left arbitrarily to choice , or discretion , tho' other words might be joyned with them , when there was occasion to enlarge or vary the form. many of the psalms are forms of confession , and were used and daily repeated by the jewish church : psal. li. was the form of confession david prepared and us'd , for his murther and adultery , and he not only used it himself , but directed it to the master of his choire , to be used in the publick service , as appears from the title of it . psal. lxxviii . is a general confession for the whole people , setting forth at large the mercies of god to them , and their ingratitude , disobedience and rebellion ; and this not as a pattern , but as a set and prepared form , to be used in their publick service : all which shew us that addresses to god in such forms , are of divine institution , and are a warrant to us that he approves that our confession should be made to him in that manner . 2. the second part of prayer is supplication for good things ; and in this case we have likewise the commandment of god for a form of words , deut. xxvi . 13 , 15. then thou shalt say before the lord thy god , look down from thy holy habitation , from heaven , and bless thy people israel , and the land which thou hast given us , as thou swarest unto our fathers , &c. so hos. xiv . 2 . take with you words , and turn to the lord your god , and say unto him , take away all iniquity , &c. moses in the wilderness used a set form of words to this purpose , and recommended it to be used by the church of god for ever , as is manifest from psal. xc . which has this title , a prayer of moses the man of god. when such a person , by the inspiration of the holy ghost , used , and left to be used by us in our supplications , such a set and prepared form of words , we ought not to doubt but that manner of address is acceptable to god. 3. the third part of prayer is intercession in the behalf of others : now blessing is an eminent sort of intercession , and for the use of a set form of words in this , we have likewise the command of god , numb . vi . 23 . on this wise ye shall bless the children of israel , saying unto them , the lord bless thee and keep thee , &c. here we have not onely a blessing , but an earnest intercession with god for his people , and the form and words prescribed by himself , which were not to be used by mean ignorant people , ( who are only now supposed by some to need the help of forms ) but by aaron and his sons the chief priests : from which we may be assured , that god approves that manner of address in our blessings and intercessions for one another , not onely from mean people , but from the greatest . 4. the fourth part of prayer consisteth in petitions for averting evil , commonly called deprecation ; and for this purpose , we have several forms prescribed by god , joel i. 14 . gather the elders and all the inhabitants of the land into the house of the lord your god , and say unto the lord , alas , for the day , the day of the lord is at hand , &c. we have god's commandment for another form , joel ii . 17 . let the priests , the ministers of the lord , weep between the porch and the altar , and let them say , spare thy people , o lord , and give not thine heritage to reproach , &c. from whence it clearly follows , that god approves the use of a form in this part of prayer , tho' commonly the most earnest and importunate , and such as seems least to admit of being bounded by a form , so that we have the approbation and commandment of god for the use of a set form of words , in all the parts of prayer . ii. and accordingly we find holy men of god , tho' full of wisdom and of his spirit , using the same set form of prayer always on the same occasion . thus the scriptures inform us concerning moses , num. x. 35 . when the ark set forward , moses said , rise up , lord , and let thine enemies be scattered , and let them that hate thee flee before thee . and when it rested , he said , return , o lord , unto the many thousands of israel . from whence it appears that god approves the use of one set constant form of words , in our prayers , as long as the occasion of repeating them is the same ; for i presume none will suspect it was for want of words , or of the spirit of prayer , that moses confined himself to this form. i shall add further , that the whole book of psalms is a collection of prayers of all sorts : and there are few of them but what are most excellent forms of prayer , expressed in such pathetick , significant and moving words , that we have great reason to thank god for furnishing us with them , and which we can never hope to equal by any of our own invention , such are the 4 , 5 , 6 , 7 , 9 , 10 , 12 , &c. on this account they were used by the jews as the constant service and liturgy performed in their temple , as we may gather from what i formerly quoted , 2 chron. xxix , 30. iii. but perhaps some may think these commands and examples of set forms of prayer not to be a sufficient warrant to christians , because they are taken out of the old testament , before the spirit was poured out in so plentiful a measure , as under the gospel . i shall therefore proceed to examine the commands and examples of the new testament , and here , 1. i think it is certain that our saviour and his apostles prayed by a form , for they joyned in the worship of the temple and synagogues , which consisted in psalms , as i have already shewed , and in some certain forms of prayers added to them , and constantly used 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 present at their service , both in the temple and synagogues , 't is manifest they approved the manner of addressing themselves to god in a set form of words . 2. but 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 taught his disciples . for we find his way of teaching them was not by directing them 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 should say ; as he did in another case , that is , when they should be brought before governours and kings for his sake , mat. x. 19 . but in addressing themselves to god , he prescribed them a form of words , and commanded them to use it , luke xi . 2 . and he said unto them when ye pray , say , our father which art in heaven , &c. here is an express command of christ to his disciples to use these words when they pray , our father , &c. a command for the use of a form , so plain , that it is impossible to express it in clearer terms . 't is not to be doubted but religious persons among the jews offer'd up constantly prayers to god. we see it in david , psal. lv . 17 . and in daniel , chap. vi . 10 . and no doubt the disciples of our saviour were not wanting in this duty , nor in skill to perform it , since we find that other devout persons of their time had their hours of prayer , as we see in acts iii. 1 . therefore what they desired of our saviour , was not to teach them absolutely , or in general , to pray , but to teach them to pray as john also taught his disciples ; that is , to give them a form of prayer proper to his institution , as they saw the disciples of moses and john had proper to theirs : upon which our saviour gave them the lord's-prayer , as a summary of the main points of his doctrine , and as a constant badge of their being his disciples ; as if he should have said , when ever you offer up to god your usual prayers , which religious custom has taught you , as jews and disciples of moses , or of john , whether in secret or publick , add this always to your other prayers , for a continual remembrance to you of those duties , priviledges and qualifications which belong to you as my disciples , and as a means of obtaining grace from your heavenly father , to enable you to persevere in them . the lords-prayer is therefore a badge of our profession imposed by christ himself , and to be used by us , as we would be accounted his disciples . neither will saying the substance of it in other words of our own invention , answer the intent of this command : since 1. we are sure the substance of the prayer is put by christ in the most apposite and comprehensive words that are possible , and therefore wholly to lay them aside for others , is plainly to decline the choice of words that christ has made for us , and substitute less apposite of our own , to express those petitions in . 2. the more particularly any thing is commanded in the worship of god , we ought to be the more carefull to observe it , and may be the more confident , that god is pleased with our performance of it : since therefore we are particularly commanded , when we pray , to say , our father , &c. whatever other prayers we offer to god , this ought not to be omitted . 3. in general we are commanded to offer up our desires to god , and in particular to offer this prayer . these commands agree very well together , and therefore the one ought not to justle out the other : to lay aside the prayer particularly commanded by christ , for others of our own composing , in pusuance of the general command , is too apparently to prefer our own invention to god's command . 4. when we take the liberty to word our own prayers , we may forget some things , we may mix our own frailties and weakness in our petitions ; and this too often appears both in the matter and wording of them : the way therefore to supply these defects , and to obtain pardon for our infirmities , is to use our lords perfect prayer , not only as a pattern for prayer , as some would have it , but likewise as a form necessary to be used , to correct what may be amiss , or defective , in our own prayers . 5. they who lay aside the words of the lord's prayer , are in danger to lay aside some of the substance of it also ; particularly the substance of that petition , forgive us our trespasses as we forgive them that trespass against us : for many who lay aside the lord's prayer , do neither in terms nor substance offer this petition to god ; nay , are so far from making this the condition of their pardon , as christ has taught us , that they publickly dispute against the form for this very reason : tho' christ , who fore-saw the objection which our corruptions would be apt to make , has answered it , and bound it upon us indispensibly as our duty , to ask forgiveness on these and no other terms , matth. vi . 15 . and indeed if such a sentence had been prescribed by our lord to be only repeated by christians once or oftner every day , it would have seemed but what was necessary to mind them of that peculiar and indispensible duty of their profession . we see the wisdom of the ancients thought fit to reduce their doctrine or instructions into proverbs , or short sentences to be got by heart , and kept continually in memory , as of great influence for guiding mens lives and actions ; and such sentences must be of much greater influence , when repeated in the presence of god , as these in our lord's prayer are required to be . lastly , this prayer being given us as a badge of our profession , a summary of our duty as christians , and a form of sound words , it is no more lawful to alter it , than to lay it aside ; and it would be the same presumption and hazard to substitute other words instead of christs , in this prayer , which we are oblig'd always to use when we pray , as to change the words of our creed ; or as it would be in a battel to change the word given by a general , or any part of it , and to retain onely the signification of it . from all which 't is manifest that god has required forms of prayer to be used by us , both in the old and new testament . as to the difference we find in the lord's prayer as delivered by st. matthew and st. luke , 't is to be observed that our saviour spake in the syriac or vulgar hebrew , and the evangelists writ their gospels in greek : now in the syriack , one and the same word expresses both those different words which the evangelists use in the same petition , as debts and trespasses , &c. so that it is no real , but a seeming difference between them ; all the different words being the same in the original language in which our saviour spake . iv. as we have the command of god , and the example of his saints , for offering up our prayers to him , in a set and prepared form of words , so we have the like example for joyning voices , upon occasion , in offering these words . generally it is sufficient that the people joyn in their hearts with the words of publick prayers , yet the scriptures warrant also , on some occasions , their joyning their voices . 1. thus we find the people of israel addressing themselves to god , judges xxi . 2 . and the people came to the house of god , and abode there till even before god , and lift up their voices , and wept sore , and said , o lord god of israel , why is this come to pass in israel ? &c. 2. in hymns and psalms ( which are also prayers in great part , as i noted before ) the people are generally allowed by all ( as being fully warranted by scripture ) to joyn their voices . so moses and the children of israel sung unto the lord , exod. xv . 1 . 3. in the new testament we have an eminent example of this practise , acts iv . 24 . where the apostles and their disciples lift up their voice to god with one accord , and said , lord thou art god , &c. if this prayer was immediately inspired , as it seems it was , then the whole assembly was inspired together , not only to think the same thing , but likewise to utter the same words ; and the spirit of god by it has attested the fitness and decency of a whole congregation's pronouncing the same prayer together . if it had not been convenient that this should be some times practised in our christian assemblies , god would not have given us this example . if the people were always to joyn in their hearts only with our publick prayers , it would have been so here , for the spirit of god wou'd not have led them to do an indecent thing , or a thing unfit for god's worship . 4. st. paul and silas joyned also their voices in their prayers , as we may see from acts xvi . 25 . and at midnight paul and silas prayed , and sung praises unto god , and the prisoners heard them : i know it may be alledged , that they sung their prayers which they offered up to god on this occasion , and on that account joyned their voices ; i confess the original favours this inference ; but if it be allowed that the apostles sung their prayers together , it must be allowed that they might likewise say them together : for we find the blessed in heaven offering not only their praises together , but their prayers also ; so rev. vi . 10 . they cried with a loud voice , saying , how long , o lord , holy and true , dost thou not judge and avenge our blood , &c. from all which it is manifest , that we are warranted by the examples of god's people , both in the old and new testament , to joyn our voices , as well as our hearts , in some of our publick supplications to god ; and that this practice is no new invention of men. v. if we consult the scripture , we shall find that it is the priest's part to make publick intercession for the people , but yet so , that the people ought to bear a part by themselves , and answer in the service , which we commonly call responses . 1. they are commanded to do it , psal. cvi . 48 . where after the prayers and praises of which the psalm consists , are ended , it is added , let all the people say , amen , praise the lord ; and accordingly we find 1 chr. xvi . 36 . that the people said amen , and praised the lord. and this is more signally observable in that solemn service at the dedication of solomon's temple , where we find first the priests and levites praising god , 2 chron. v. 13 . and saying , for he is good , for his mercy endureth for ever , the usual form of praising so often repeated in the psalms , particularly in the cxxxvi . which was probably used at that time . then solomon , who built the temple , performed another part of the service , chap. vi . 3 . he blessed , first the people ; secondly , he blessed and thanked god for his mercy . and lastly , offer'd that divine prayer of dedication , which we find in that chapter ; then follow the burnt offerings and sacrifices , which were peculiarly the priest's share of the service , chap. vii . and god gives his approbation of their praises , prayers & offerings , by sending down fire from heaven to consume their sacrifices : and then last of all follows the people's part which they perform , chap. vii . 3 . they bowed themselves with their faces to the ground upon the pavement , and worshipped and praised the lord , saying , he is good , for his mercy endureth for ever . this service was ordered by the spirit of god , and plainly shews us that he approved of the people's having a share or part peculiar to themselves in his worship . 2. if it be said that this was the way of worshiping god under the law , which is now abolished and unlawful , as well as the other levitical ceremonies : the apostles have answer'd this , by continuing this practice in the christian church ; and by admitting the people to bear a part in the publick service , and to answer to the prayers , have assured us that this is no legal abolished ceremony . this is manifest from 1 cor. xiv . 16 . else when thou shalt bless with the spirit , how shall he that occupieth the room of the unlearned say amen at thy giving of thanks ? which shews that even the unlearned had a part assigned them in the christian assemblies . it may be added to this ( what i observed before , chap. 1. sect. 1. n. 4. ) of the responses in praising god , and of the worship described in the revelations , where the angels and elders representing the clergy , and the multitude representing the people , bear each of them their distinct parts ; in allusion to what was done in the christian assemblies . and this is a clear proof , that the people bare a part , and answered to the blessings and prayers of him that officiated , ever since the christian worship was established . sect. 2. the rules and practice of our church concerning prayer . having thus seen the directions and examples which the scriptures afford us for the publick performance of our prayers to god , let us now consider the worship of our church , and compare it with them ; both as to the words and matter of our prayers . and to the comfort of us , who are of this communion , it will clearly appear , 1. that there is not one thing we ask of god in them , which he has not particularly directed us to ask , or any thing for which we ought to pray , that is omited . this advantage we have towards the proof of this point , that our prayers are fixed and stated , and may be examined by all that have a mind to be satisfy'd in them . an advantage we gain by putting them into a set and prepared form of words , according to the commands of god , and the examples of holy men ; whereas 't is impossible for such as use only extempore prayer , thus to justify their service , because their prayers are altogether uncertain , and depend on the present thoughts of the speaker . 2. our church requires the people to join their voices with the minister in some of the prayers , in which they are more particularly concerned , and which seem of the most general and greatest moment . such are the general confessions of sin , and the lord's prayer . 3. our church has assigned for the people some short answers or responses to our prayers , whereby they may be stirred up to attention , and signify their concurrence with the minister . thus to every prayer and blessing they are obliged to answer amen , as we find the people did in the church of corinth ; and to join unanimously in some other short ejaculations to implore god's mercy , or beseech him to hear us . in all which i have already shewed we have the warrant of scripture ; and it is plain to any one that will be at the pains to consider our service , that we have taken the rules thereof from scripture , and have not invented a service out of our own heads ; and then ( as is too often the custom of innovators ) endeavoured to make the scripture comply with it . the first reformers of our church would never have retain'd and prepared forms of prayers , had they not found such in scripture : they would never have required the people to join their voices in some prayers , and answer to others , if the examples of scripture had not led them to it . they professed , and their design was to make the word of god their rule ; and we see how exactly they conformed to it in these particulars . i wish i could say as much for all other ways of worship among protestants . sect. 3. the practice of those who differ from vs. i. and here i must intreat you of my diocess , who dissent from our worship , seriously to consider with me , what it is which you have substituted in the place of these things which you have intirely laid aside , tho' so expresly directed and warranted by scripture ; and examine whether your way have a solid foundation in god's word . i shall endeavour to represent it with all fairness and impartiality , and leave you to judge as god shall direct you , and as you will answer it at the last day . 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 the gift that god has given them . 2. others of you go further , and affirm that all forms of prayer are unlawful to christians , and that therefore it is a sin to join in a worship where they are used , or to be present at it . 3. that the minister is the mouth of the congregation , and that he only is to speak publickly to god in the behalf of the people , and that they are not to join their voices , but their hearts only with him . upon these principles you forsake our worship , and many of you think it is a sin to be so much as present at our religious assemblies : it is of great importance therefore that you should understand what the scriptures determine in this matter ; for if our worship ( which you thus forsake ) be plainly enjoined by scripture ( as i think i have made it sufficiently appear ; ) and these principles of your worship , and your practice pursuant to them , have no foundation in scripture ; i cannot see how you can answer your forsaking our assemblies , to god and your own consciences . let us then consider each of these principles apart . ii. 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 intreat you to consider what promise or foundation it has in scripture . i profess to you seriously , that upon the strictest enquiry i could make , i never could find any such promise made to all the children of god , in the old or new testaments ; neither did i ever meet any dissenter that was able to shew any such , exclusive of the use of forms . if then there be none such , as we may be well assured there is not , was it not too much presumption in the compilers of your directory , to obtrude this doctrine on the world , or perswade people to depend on it , and neglect the help of forms , which the scripture prescribes , and recommends to us ? nay , as there is no promise for such extraordinary assistance to all the children of god to conceive prayer , so neither is there any command in scripture , requiring us to worship or pray to god in a conceiv'd extemporary or unpremeditated prayer ; or so much as an example in a settled ordinary congregation where it was practised . if then you can shew none of these in the holy scriptures , neither promise nor command , 't is a plain case , that this doctrine is a meer invention of men , and the worship built on it a vanity , in the sence of our saviour , mark vii . 7 . if my design were only to confute an adversary , what i have already said were sufficient ; but this spirit of prayer is a point of such consequence , that i hope it will be both grateful and instructive to the readers of all sorts , to explain it to them , and set it in as clear a light as i can ; which i shall do under the following heads . iii. 1. first therefore i doubt not but it will be granted , that whoever prayeth to god with faith , sincerity , fervency , love , humility , conformity to god's will , vnderstanding , and decency of expression , prays acceptably to him , and is endowed with the spirit of prayer ; and whoever prays without these , does want it . 2. i suppose no man of himself can attain these graces that are requisite to make our prayers acceptable , and that therefore we must have the assistance of gods spirit to beget them in us . 3. i suppose that it is possible for a man to acquire , by natural means , an ability to express himself decently in prayer , tho' he cannot so acquire faith , or any other inward grace ; so that decency of expression is the lowest part of the gift of prayer , and not alwaies a part of it . 4. i say that one praying by a form may have all these qualifications , and therefore his prayer may be acceptable to god , and proceed from his spirit . this may be proved to the dissenters , 1. from the assembly's larger catechism , which acknowledges it : for when the question is put , how is the lord's prayer to be used ? the answer is , the lord's prayer is not only for direction , as a pattern according to which we are to make other prayers , but may be also used as a prayer , so that it be done with vnderstanding , faith , reverence , and other graces , necessary to the right performance of the duty of prayer . 2. many of the psalms are ( as i observed before ) forms of prayer , and the dissenters make no scruple to turn these forms of prayers into meetre , and then sing them line by line after the minister . as for example : the first verse of the fifth psalm , runs thus , in the translation they use : give ear unto my words , o lord , my meditations weigh ; hear my loud cry , my king , my god ; for i to theé will pray . this is as much a form of prayer , as any in the litany , and by their using it as they do , they plainly practise praying by a form ; and do further also allow that prayers , as well as praises , may be offered to god with singing , and that they may repeat their forms of prayer after the minister . with what reason then can it be said against us , that a form of prayer sung in verse , and after the minister's reading it , is commendable ; but the same said or sung in prose , is unlawful ? 5. extemporary conceived prayers may want these spiritual qualifications of prayer , as i believe will not be denied by those that contend most for them , and they often are manifestly deficient ; being sometimes performed without reverence or decency of expression , and by some even without understanding ; and where these qualifications are found , others may be wanting . the scriptures observe , that a man may make long prayers , and yet have a mind dispos'd to devour widows houses . he may want faith , humility , fervency , and affiance in god , and yet be able to pray without a form : and therefore such prayers are not always acceptable to god. 6. therefore when god promises the spirit of grace and of supplications to his people , zach. xii . 10 . this promise doth not extend to enable all men who are god's children , to conceive with their hearts , and express with their mouths , convenient desires , without a form : for as i shewed before , every one to whom god gives a heart and disposition to pray , has the spirit of prayer , and he who from this principle offers up his desires to god in a form , prays acceptably ; and he that offers them without that principle , tho' he do it in unpremeditated and extemporary words , is rejected , and therefore the spirit of prayer is the grace , the heart , the disposition and ability to pray , and whether it be with , or without a form , such a man's prayers are acceptable to god ; and 't is greatly superstitious to think or teach otherwise . if god give us a heart to pray , and by his providence hath provided us a form to express our desires in , or enables us to make one , 't is sufficient , and we ought to be thankful . 7. in confirmation of this account of the spirit of prayer , we may further observe , 1. that no worship is acceptable to god , that is not offer'd to him in spirit and truth , john iv . 24 . and therefore the scripture recommends to us prayers in and by the spirit ; but that praying with the spirit , doth not signifie extemporary unpremeditated prayers , or exclude forms , will appear from 1 cor. xiv . 15 . i will pray with the spirit , i will pray with the vnderstanding , i will sing with the spirit , i will sing with the vnderstanding also : here we find singing with the spirit , as well as praying with it ; and whoever sings otherwise , doth not worship god as he ought ; but tho' we are obliged to sing with the spirit , yet we must and ought to sing in the congregation , with a set form of words , and therefore for the same reason , tho' we pray with the spirit , we may pray by a set and prepared form of words : the most spiritual songs consist of a set form of imposed words , and so may the most spiritual prayers . praying therefore with the spirit in this place , is so far from meaning , or being an argument for the use of extemporary unpremeditated prayers , that it is rather an argument against them : for either we are obliged by it to sing to god in extemporary hymns , or we are not obliged to pray to him in extemporary prayers ; since it is unreasonable to interpret singing with the spirit , in one sense , and praying with the spirit in a contrary . 2. and to confirm this further , we find the most spiritual persons addressing themselves to god in forms ; so did moses , so did david , as i observed before ; and so did our saviour himself on the cross , when in his agony he repeated the first verse of psal. xxii . in syriack , and as some believe , the whole psalm ; by which act , he recommendeth to us forms of prayer in his dying breath , as the most proper means of expressing our condition to god , and as most suitable to the divine majesty ; and therefore praying — in the spirit , ephes. vi . 18 . praying in the holy ghost , jude 20. and with the spirit , 1 cor. xiv . 15 . signifie praying with grace in our hearts , by the assistance and motion of the holy spirit : and a man may as well pray with grace in his heart , when he prays by a form , as sing with grace in his heart , when he sings by a form. 3. we have a promise that god's spirit will assist us with this grace in our hearts , but we have no promise that he will help us to words without the use of forms ; as will appear from rom. viii . 26 . the spirit also helpeth our infirmities , for we know not what we should pray for as we ought , but the spirit it self maketh intercession for us with groanings that cannot be uttered ; those inward motions in the heart , called here groanings , are that grace in the heart with which we ought to pray , and to which the spirit of god doth , and indeed only can help us , and to pray with this grace , is to pray in and with the spirit , whether we use words or no ; and if we do use them , whether we reduce them into a form first , or pour them forth as they present themselves to our minds ; but we have no promise that the holy ghost will always furnish us with fit words on all occasions , and therefore ought not to presume that he will. 4. t is certain that he did furnish some with such words , for we find both prayers and hymns dictated immediately by him , of which we have examples in the hymns of the blessed virgin and zacharias , and in the song or prayer of simeon , and in acts iv . 24 . but then it is manifest that this was an extraordinary gift of god , and a part of prophecy , and we may not depend on the holy ghost for this gift , more then for any other extraordinary gift , till it be made appear that it was to continue alwaies in the church , and to be communicated to all the children of god. praying , and singing the praises of god , are duties incumbent on all christians ; but we are no more obliged to pray extemporary prayers , from any example of inspired men in scripture , than to sing extemporary hymns from the like examples ; to which yet none , i think , pretend . 5. 't is very observable that even those who composed their prayers and hymns by immediate inspiration , did not generally offer them to god in the congregation till they had first reduced them into a form : thus david first penned his psalms , and then delivered them to be sung , 1. chron. xvi . 7 . and 't is probable the prophets , 1. cor. xiv . 26 . did the same , for they are supposed , every one to have a psalm , a doctrine , a tongue , a revelation , &c. that is , to have them ready , and reduced into form for the use of the church when they came together . that this is the meaning of having a psalm , &c. in this place , will appear very probable , not only from the words which naturally import this , and can hardly be otherwise interpreted , but likewise from the apostles making a difference between what these prophets had prepared , and what was revealed immediately at the time of their being together , vers . 30. if any thing be revealed to another that siteth by , let the first hold his peace . which shews that these psalms , &c. were to give place to such as were immediately inspired : so far were these inspired men from countenancing an extemporary , unpremeditated way of serving god , except where there was an immediate revelation for it , and so utterly void of scripture-proof is this great principle of the dissenters worship , that the spirit of prayer is given to every one of the faithfull to enable them to conceive with the heart and express with their tongues their necessities to god without a form of prayer . 8. it lies therefore my friends on your teachers who are of this persuasion , to produce plain scripture for your principles , or else to confess that you have laid aside prayers by forms commanded by god , and practised by holy men in scriptures , to make room for this way of praying of men's own invention . but further that place , eccl. v. 1.2 . seems to me to afford a strong argument against such prayers , when thou goest to the house of god , — be not rash with thy mouth , and let not thy heart be hasty to utter any thing before god : for god is in heaven , and thou upon earth : therefore let thy words be few . it is hard to say what it is to be rash with our mouths , or hasty to utter any thing before god , if it be not rashnesh to trust the expressing all our desires to such uncertain and unpremeditated words , as our invention suggests unto us , when we come before him , which ( as i have shewed ) the scriptures give us no promise of being supplied to us by the spirit on ordinary occasions . i appeal to you whether it would not be looked on as rashness for an ordinary person to speak to a prince , or solemn assembly , concerning a matter of great moment , in words unpremeditated and unformed , and we shall hardly find any so rash as to venture on it . king solomon here seems to have recommended the same modesty to men in their addresses to god. 9. but in as much as god has not expressly forbidden all extemporary prayers , i would not be understood by this to condemn all such as unlawful . there may be some men ( tho' not very many ) able to express themselves significantly and decently , extempore ; and there are some occasions that require it even in publick ; and on these occasions , when a man has not time allowed him to reduce his desires into form before he offers them , he may depend on the assistance of god's spirit , as we may in all other cases of of necessity , or at least hope for pardon of course to our infirmities : but to depend on that spirit , and neglect the means god has given us to provide our selves , looks so like tempting him , that we ought carefully to avoid it : and i find prudent modest men are aware of this , and tho' they be very famous for extemporary prayers , yet they pray really as much by a form as if they had the common-prayer before them . the secret is only this , they compose forms of prayer of several sorts , digest them well in their minds , and commit them to memory ; so that they can on occasion transpose the parts of them , change , add , or leave out , as they see reason ; and thus they are in effect provided with a form , tho' the people cannot perceive it , and admire them for their readiness and fluency . it is easie for any man of moderate parts to manage the matter thus , but the more ignorant and ordinary preachers that know not , or are not capable of the method of it , fall into very indecent and vain repetitions , and are often at a loss when they strive to practise this way of addressing to god. another account may be given of these seeming extemporary prayers not much different from the former , namely , that good men who make a conscience of secret prayer to god , and have grown up in a constant discharge of this duty , do by degrees fall into a form even with themselves ; for how much soever their prayers were extempore at first , yet having continual occasion of praying to god for the same things , they find in time that there is but one best way of expressing the same thing ; which necessarily leads to a form . however , the various ways they made use of before they settled on one , serve them as so many forms when they come in publick : and by changing of these , they seem to pray extempore . 10. lastly , let me observe that the use of extemporary conceived prayers , even in cases of necessity , is founded on a general rule of scripture only , which commands us to ask of god what we lack ; of which 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 practised by holy men , which is by set 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 ought only to take place in such cases where god has not laid down a particular rule . and thus i have examined the first principle of dissenters ; that the spirit of prayer is given to all the children of god , whereby they are enabled to conceive with the heart , and express with the mouth convenient desires to god. iv. i come now to speak to the second , that all forms of prayer are vnlawfull to christians , and that it is a sin to join in a worship where they are used , or so much as to be present at it . if there be any of you for whom i intend these papers of this opinion , as i fear some of you are , and all of you do in your practice comply with those that maintain it , and therefore cannot acquit your selves from countenancing it ; i desire you to observe that if there were no harm in the opinion , or if it were a meer speculation , we should not be much concerned at their mistake . but by what i have shewed of the scripture authority of forms , it is plain that they who maintain this principle , do not only teach for doctrines the commandments of men , but in effect set themselves up above christ , and countermand what he has required . they not only add to the gospel a new command , by teaching that to be unlawful which christ has no where condemned , but they teach that to be unlawful which he has positively commanded . whoever therefore do teach forms of prayer to be unlawful , or countenance those that do teach this doctrine of men , cannot acquit themselves from the imputation of resisting the holy ghost , by whose inspiration the word of god is penned . i can foresee only one thing that can be alledged in favour of those who maintain this opinion , and 't is , that to pray with , or without a form ( excepting the lords-prayer ) is in it self indifferent , and that therefore the asserting the use of forms is not a matter of such weight , as to justify our contending with our brethren about it ; and that it seems uncharitable in us to insist on a thing which they are fully perswaded is unlawful , and we our selves count indifferent . 1. but in answer to this , it is to be observed , first , that an opinion which necessarily divides him who believes it from the communion of all the established churches in the world cannot be of so little moment as the objection would make it . and such is this opinion of the unlawfulness of forms of prayer ; since there neither is , nor has been any established church these 1500 years , but has maintained their lawfulness , and used them in the service of god , and therefore whoever believes them to be unlawful , in whatever age he had lived , he must have separated from all the established churches of the world at that time ; and surely an opinion that necessarily produces such a division must be of mighty consequence , whether true or false , & ought to be carefully examined , and if false , to be zealously opposed . but , 2. i suppose it will be granted , that eating swines flesh , or drinking wine , are as indifferent as using a form of prayer , and of less concern to the souls of men , and that therefore to teach these to be unlawful would be as innocent a mistake as to teach the unlawfulness of forms . for if we compare these two doctrines together , and the mischiefs that each of them have , or may hereafter produce , it is hardly conceivable that the forbidding the use of some particular meats should have so many ill effects as the forbidding forms of prayer has had already . yet it is observable how st. paul judges of that doctrine , 1 tim. iv . 1 . in the latter times ( saith he ) some shall depart from the faith , giving heed to seducing spirits and doctrines of devils — forbidding to marry , and to abstain from meats , which god hath created to be received with thanksgiving . you see here st. paul counts it a departure from the faith , and a doctrine of devils to forbid , as unlawful in it self , any sort of meat which god has created for the use of man ; and if it be so criminal to teach any sort of meat to be unclean when god has not forbidden it , then sure to teach a form of prayer to be unlawful , when god has commanded it , must be a very ill doctrine . and this consideration alone ought to make those who maintain it , or any such doctrine whereby they are obliged to condemn their brethren as practising unlawful things , to examine it carefully and impartially by the word of god , lest they be imposed on by seducing spirits . the great design of the devil is to bring us into an intire subjection to his will. but when he despairs of this , his next attempt is to share with god in our obedience , and impose new commands of his own upon us , as if they were god's , and so to procure himself to be obey'd . this he doth most successfully by giving them an appearance of religion , and of more than ordinary strictness . thus in st. paul's time , under colour of mortification , he forbad meats and marriage , as vnlawful , which god had allowed ; speaking lies in hypocrisie , and under shew of religion . and thus 't is to be feared he has prevailed on some under colour of greater spirituality , to abstain from forms of prayer , as unlawful , which god has enjoyned . and here it is very remarkable , that where-ever the devil gains this point with men , and brings them to believe a thing to be forbidden by god , which he has not forbidden , he soon brings a super-added command of his own , in competition with some of god's , and prevails with them to prefer his commands to god's ; and so plungeth them into direct disobedience , which was his design at first . thus when he had prevailed with men to abstain from marriage , they soon fell not only to commit fornication , but even , in some cases , to allow it , rather than marriage , as the papists do : and by perswading men to abstain from forms of prayer , as unlawful , he has deprived them in many places of all opportunity of publick worship , and made them choose rather not to serve god at all in publick , than with a form ; which is the case of many thousands now in this kingdom , who worship god publickly no where . but , 3. this doctrine of the unlawfulness of praying by forms , is no such indifferent thing , that we may safely indulge men in their own sense about it : since it is very apt to puff them up , and make them take false measures in judging of their own condition , and of the influence of god's spirit upon them . we know that all good men have the spirit of god , and are guided and influenced by it in the whole tenor of their lives ; we make no doubt but they are assisted by him in their prayers , but no less in forgiving an injury , or resisting a temptation ; and his influence on a good man's mind is rather greater and more sensible in these and other acts of religion , than in prayer . love , joy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance , are the fruits of the spirit , gal. v. 22 . and it is principally by these we ought to conclude that we have that spirit . but the opinion of the unlawfulness of forms of prayer , on a perswasion that the spirit of god enables every child of god to conceive with the heart , and express with the mouth suitable desires , entitles every one to god's spirit in some measure , that is able to express himself in apt and fluent words , tho' without the other graces of the spirit , and exposes every one to despair that is not able to do this , as looking on himself to be destitute of the spirit , tho' otherwise meek , humble , and charitable , and endowed with such graces as are much wore certain signs of his presence . nay , so far are many deluded by this opinion , that they judge themselves or others children of god , and in his favour , according as they are more or less endowed with this gift , without respect to other qualifications . and i dare appeal to your selves , whether some very immoral persons , guilty of gross and scandalous crimes , have not been eminent for this gift of prayer ? and whether such persons are not apt to flatter themselves that they are the children of god , and endowed with his spirit , notwithstanding all their wickedness ? and it is impossible either to convince these persons of their mistake , or to comfort poor ignorant people , dejected only for want of this gift , whilst they are possessed with this opinion of the unlawfulness of forms . which in the 4th place ought not to be countenanced or indulged as an indifferent thing , because it has been a great hindrance to secret devotion : every christian ought at least twice a day to address himself to god in secret prayer , but a great part of the world cannot do it without a form ; children and ignorant persons are at a loss for words , and even other people are often not able to find them readily , especially when wearied , dull , or indisposed , as is sometimes the condition of the the best christians ; this makes secret prayer , at least a constant regular course of it , uneasie to most that are absolutely against all use of forms , and it occasions too many to neglect it , which otherwise would not : and as for children and ignorant people , amongst those of this perswasion , i am well assured many of them never bow their knees in secret to god ; and several of those that are grown up , are forced to speak aloud , or cannot pray at all , which is against the nature of secret prayer ; and exposes not only the persons that use it to the censure of hypocrisy , but the duty to contempt . 't is on this account that 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 you , as i have found by experience , and for the truth of the observation i dare appeal to all of the dissenters . on the contrary i am well assured that there cannot be a more effectual or easy method to revive and continue this regular and constant use of secret prayers , than to oblige every one to some certain forms every morning and evening , which they may not omit , whatever other prayers they use : but this can never be done whilst the opinion of the unlawfulness of forms prevails ; and therefore all good people are obliged to oppose it , as they would retrieve the constant use of secret prayers ; which shews that this is no indifferent matter , as the objection would suggest , but of great weight and fit to be contended for . i will not mention some other reasons that are of great moment , because they would but exasperate , and tend to make the duty of prayer , when performed extempore , ridiculous , which ill men might extend ( as it too often happens ) to expose devotion in general ; such are the indecent expressions which sometimes fall from persons that pray thus : i will only observe to you , that extemporary prayers of some preachers have too often given occasion of offence to serious persons even among your selves . 't is certain , that to print some of them , as they have been spoken , as those that we make use of are printed , would not be for the honour of the holy spirit , to whom they are ascribed , nor much recommend them to serious men. but i esteem it an ill thing for men to ridicule one anothers devotion , whatever it is . v. there remains yet the third opinion of dissenters which they advance against us in this matter of prayer , to be examined , that the minister is the mouth of the congregation , and that the people have nothing to do but to joyn with him in their hearts ; an opinion far from any authority of scripture , which expresly requires us , rom. xv . 6 . with one mind , and one mouth , to glorifie god ; we produce this , and many other places and examples in scripture , for the people's joyning their voices , and bearing a part in their praises and prayers ; and we are assured there is no scripture forbids it ; and therefore when you condemn it , or teach it to be unlawful , we must charge it upon you , as an instance of your teaching for doctrines the commandments of men. which is all i think needful to be said to this head , after what i have shewed before in defence of our contrary practise from scripture ; and , i think , sufficient to induce you seriously to consider it . and thus , i presume , i have faithfully examined the rules and examples the scriptures afford us for the performance of that part of our publick worship that consists in prayers , and compared the service of our church , and the dissenters way of praying , with them , and made it appear that our performance of this duty , both as to the matter and manner , is agreeable to the commandments of god , and to the examples of holy men recorded in scripture : and that the service the dissenters have substituted in the room thereof , has in many particulars laid aside god's commands , and deserted the examples of scripture , and is in the main part thereof an immediate invention of men. and i intreat you who are of this persuasion , and adhere to these principles of worship which i have now mentioned , and shewed to be disagreeable to scripture , to consider seriously whether you are not thereby literally guilty of that sin with which our saviour taxeth the jews , mark vii . 7 . of teaching for doctrines the commandments of men ; and also of that superstition condemned by st. paul , col. ii . 21 . which saith , touch not , taste not , handle not , ( that is , which teaches to forbear those things which god has made lawful ) after the doctrines and commandments of men : and i beseech god to inlighten your minds to make a true judgement in it , that you may deliver your souls . chap. iii. of hearing . sect. 1. what the holy scriptures prescribe concerning it . i. one great design of our christian assemblies is hearing , and that which is to be heard is the word of god. i shall proceed in examining this , in the same manner as i have done in the former chapters ; and consider , first , what directions the scriptures afford us for the publick performance of this duty . secondly , shall compare our own practice with them . and , thirdly , that of the dissenters . first then , god has positively commanded us to read his word in our publick assemblies . so deut. xxxi . 10 . in the feast of tabernacles , when all israel is come to appear before the lord thy god , in the place where the lord shall choose . thou shalt read this law before all israel in their hearing . gather the people together , men , women and children , and thy stranger that is within thy gates , that they may hear , and that they may learn , and fear the lord your god , and observe to do all the words of this law. and 't is observed ▪ jos. viii . 35 . that there was not a word of all that moses commanded , which joshua read not before all the congregation . neither was this confined to their solemn assemblies at jerusalem ; it was likewise a constant part of their sabbath service in their synagogues . as we may learn from acts xiii . 14 . where it is observed , that paul and barnabas went into the synagogue on the sabbath day , and sate down ; and after the reading of the law and the prophets , the rulers of the synagogue sent unto them , &c. and st. paul takes notice , vers . 27. that the prophets were read every sabbath day , meaning undoubtedly in their assemblies . and st. james ( acts xv . 21 . ) of moses his being read in the synagogues every sabbath day . ii. this reading the law was the great , and most effectual means god provided for preserving the knowledge of himself amongst his people ; and where it was omitted , the people immediately sunk into idolatry ; and the best reformation began , and was carried on by restoring this ordinance . thus 't is observed of josiah , 2 chron. xxxiv . 29 . that he gathered together all the elders of judah and jerusalem — and all the inhabitants of jerusalem , and the pri●sts and the levites , and all the people great and small , and he read in their ears all the words of the book of the covenant that was found in the house of the lord. the like is observed of ezra , neh. viii . 3 . and he read therein before the street that was before the water-gate , from morning untill mid-day , before the men and the women , and all that could understand . 't is remarkable that after the captivity , the jews never fell into idolatry : and the chief reason given by themselves was the strict observation of this ordinance of god , the law being constantly read to them afterwards publickly in their synagogues ; so powerfully doth god bless his own ordinances to preserve those that use them from error and sin. iii. from the practice of the synagogue in reading the law and the prophets , the like order was brought into the christian church ; and reading was made a part of the office of the christian elders , as it was before of the jewish . and hence it is that timothy is commanded by st. paul , 1 tim. iv . 13 . to give attendance to reading as well as to exhortation and doctrine . and the inspired writings of the apostles were read in the christian assemblies , as well as the law and prophets among the jews , according to st. paul's command , col. iv . 16 . when this epistle is read amongst you , cause that it also be read in the church of the laodiceans , and that ye likewise read the epistle from laodicea . and it was but reason , since the gospel contained the christian law , that it should be read in the christian assemblies , as well as the law of moses was in the synagogues . and that it was so read in the first christian assemblies , i might shew by many instances out of the antient fathers , if there were occasion . iv. this publick reading the law was of so great reputation , that it is termed preaching it ; as we may see from acts xv . 21 . for moses of old time hath in every city them that preach him , being read in the synagogues every sabbath day . the word preaching has a peculiar sense in the new testament , and signifies properly to declare or proclaim the word of god , as a herauld or cryer proclaimes the laws or orders of a king. hence 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 distinguished from teaching and exhortation ; and 't is observable , that in the whole new testament , tho' reading the scriptures is called preaching , yet interpreting them , applying them , or exhorting the people from them in a christian auditory , is never called by that name . if it be objected that st. paul is said to preach to the disciples , acts xx . 7 . when he only in probability made a sermon , or exhortation to believers , as is usual now ; i answer , that the original of this word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is never translated preach in any other place of the new testament , and should not have been here , but discours'd , disputed , spake , or reason'd ; so it is translated in acts xvii . 2 , 17. xviii . 19 . xix . 8 , 9. heb. xii . 5 , &c. for the original words which properly signifie preaching are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . from all which it is manifest that there are only two ways by which the word of god is properly preached ; the first is , when it is declared to those that never heard of it before ; and the second is when the very words of the scripture are read publickly to the peodle , as a cryer doth a proclamation , which he doth not word himself , but reads it in the words in which it is delivered to him . in short , the scriptures are sermons out of the mouth of god , being dictated by his holy spirit ; for the reading of which to the people for their conviction and instruction , there is a peculiar command of god ; and where this ordinance is duely observed , they are sure of the word of life ; and 't is impossible they should be ignorant of their duty , for the scriptures are sufficient to mak● them wise to salvation ; and the hearing them with humility and attention , is a means sufficient to beget faith in the hearts of those that hear them ; for they are profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of god may be perfect , thorowly furnished to all good works , as we see 1 tim. iii. 16 , 17. v. we find in holy scripture that the publick reading of the word of god was with great solemnity . 't is observed nehem. viii . 5 . when ezra opened the book , all the people stood up , and ezra blessed the lord , the great god ; and all the people answered , amen , amen , with lifting up their hands , and they bowed their heads , and worshiped the lord with their faces to the ground ; and i find it generally agreed that both the readers and hearers stood up whilst the law was read , tho' not when other things were read or taught ; hence it is observed luke iv . 16 . that our saviour stood up for to read ; and vers. 20. after closing the book , that he sat down to teach : hence rev. v. god is represented in allusion to the high-priest , with a book in his right hand , containing the revelations of his will ; and the lamb , as his minister , takes it out of his hand to declare the contents of it ; and vers. 8. when he had taken the book , the four beasts and four and twenty elders fell down before the lamb — and they sung a new song : the angels joyn with them , vers. 11. and the whole creation , verse . 13. from whence we see the scriptures teach us to receive the revelations of god's will out of the book of life , with adoration and praises : and therefore we find that at the reading the law , confessions , and praises of god , were intermixed , and succeeded one another , neh. ix . 3 . and they stood up in their place , and read in the book of the lord their god one fourth part of the day , and another fourth part they confessed and worshiped the lord their god. vi. we find that the word of god is to be read in such a language as the people understand . after the captivity , the people being born and educated in a strange land , their language was changed , and they did not understand , at least universally , the pure hebrew in which the law was first written ; therefore when ezra read in the law , a certain number of the priests and levites interpreted the words of the law , as ezra read them to the people : neh. viii . 7 . and they caused the people to understand the law , and the people stood in their place ; so they read in the book in the law of god distinctly , and gave the sence , and caused them to understand the reading : and this custom continueth among the jews to this day ; first the hebrew text is read , and then a translation or paraphrase , in a language understood by the hearers . and indeed there may be good reason for reading the originals in publick assemblies , such a custom being an effectual means to preserve the knowledge of them ; but they cannot be useful to the people without a translation . therefore st. paul doth not absolutely forbid speaking in unknown tongues in the church , but orders , 1 cor. xiv . 27 . let one interpret ; but if there be no interpreter , let him keep silence in the church . vii . we find that after reading the word of god , there was sometimes an enlargement or comment on some part of it , and an exhortation to the people : thus when our saviour had read a portion of scripture , he applied it to the people in a discourse to that purpose . but it doth not appear that this was constantly done , on the contrary it is rather probable that it was not . for had there been a constant provision for such enlargement , and exposition of the law , and exhortation from it , there had been no occasion for the rulers of the synagogue , acts xiii . 15 . to send to st. paul and barnabas , after the reading of the law and prophets , that message we find there , ye men and brethren , if ye have any word of exhortation for the people , say on . st. paul supposes him who teaches , and him whose office it was to exhort , distinct from him that ruled , and him that ministered , rom. xii . and it doth not appear that every church was furnished with all these officers . the same st. paul joyned exhortation and doctrine with reading , in his charge to timothy , 1 tim. iv . 13 . which shews that they went together , but whether indispensibly or no , doth not appear ; tho' it is manifest in the practise of most churches in the ages after the apostles they were all generally exercis'd in the publick worship . viii . lastly , we find that they had a summary of the principal doctrines of the gospel , which they delivered to the people , and by which they ordered their own discourses , and judged of what was delivered by others . thus st. paul to timothy , 2 tim. i. 13 . hold fast the form of sound words which thou hast heard of me ; and chap. ii . vers. 2. and the things that thou hast heard of me among many witnesses , the same commit thou to faithful men , who shall be able to teach others : perhaps this may be that proportion of faith according to which the prophets are exhorted to prophesy , rom. xii . 6 . i think it is not doubted but this form of sound words contained the main fundamentals of christianity ; and st. paul tells us what those were , heb. vi . 1 , 2. therefore leaving the principles of the doctrine of christ , let us go on unto perfection ; not laying again the foundation of repentance from dead works , and faith towards god , of the doctrine of baptisms , and of laying on of hands , and of the resurrection of the dead , and of eternal judgment . in all probability therefore the form of sound words delivered by st. paul to timothy , and by him to others , contained these six heads or principles of christianity , which every christian was obliged to hear and learn. sect. 2. the practice of our church in reading and preaching the word . these are the rules and examples the scriptures propose to us for our feeding the people with the word of life , and their hearing it in publick . let us in the second place compare the practise of our church with them , and surely no copy can come nearer the original . 1. for first , our ministers are expresly oblig'd in their ordination , diligently to read all the canonical scriptures of the old and new testament unto the people assembled in the church where they shall be appointed to serve . 2. our church has disposed the holy scriptures in a certain order , and has appointed four or more chapters to be read every day in the publick congregations , by which means all the most edifying parts of the old testament are ordered to be read once a year , and the new testament ( except the revelations ) thrice in the same time ; and some select chapters of the revelations are appointed on extraordinary occasions . there are indeed some chapters ( about one tenth ) of the old testament , left out of this order : but then it is to be observed , that those which are left out , are either genealogies , names of persons and places , historical repetitions , or some obscure and mystical prophecies in ezekiel , which are not so proper for an ordinary assembly ( for which reasons , some part of the revelations is also left out ) yet these are not excluded , tho' not particularly commanded . the general obligation on every clergy-man in his ordination to read all the canonical scriptures of the old and new testament , still allows him to read these , and also obliges him to it when he shall perceive that it may be for the edification of the people . 3. besides this order for the whole scriptures , on every lords-day , and other solemn occasions , there are appointed certain select portions out of the epistles and gospels to be read , which are adapted to the occasion ; and contain some great mystery of our faith , or other weighty matter necessary to our edification . 4. for the more solemnity of these readings ; our church joins with each of them praises , thanksgivings or confessions , according to what we find practised in the holy scripture . 5. that the people may benefit , and be edified by hearing the word of god , a plain authentick and most excellent translation is provided by publick authority , in which the scriptures are read to the people . this was the first care of our church in the reformation , and the generality of dissenters are forced to be beholden to it for the word of life , and draw all the knowledge that they have from the fountains which our bishops opened for them , by translating the word of god , and putting it into a language they understand . 6. 't is ordered in our church that the ministers shall explain some part of the holy scriptures every lords-day , and exhort their congregations in a sermon . 7. to inculcate the great mysteries of our faith the better , our church has appointed certain solemn times , wherein once in the year they are obliged to explain , and inculcate every great mystery of our faith , and most material passages of the gospel . such are the conception , birth , passion , resurrection and ascention of our saviour . lastly , there is provided a form of sound words in a short and plain catechism ; in which are contained the first principles of the oracles of god ; this is adapted , as it ought to be , to the capacity of children , and is indeed sincere milk , without school notions , or hard words . and all the six principles which the apostle mentions , heb. vi . 1 , 2. are briefly explained in it , and yet largely enough to make those that attend to it wise to salvation . the teaching and explaining these fundamentals , is a part of our publick instruction , and injoined as a constant duty on ministers and people in our solemn worship . the minister in each parish being required diligently upon sundays and holy-days — openly in the church to instruct and examine so many children of his parish sent unto him , as he shall think convenient , in some part of the catechism , and the people are obliged to come at the time appointed , and obediently to hear . and by our twelfth canon , for the better grounding of the people in the principles of christian religion , 't is ordained , that the heads of the catechism being divided into so many parts as there are sundays in the year , shall be explained to the people in every parish church . this is the care our church has taken to teach the people in their publick assemblies , and the method is so effectual , that 't is scarce conceivable how any one who duly conforms to these orders should be ignorant of any thing that concerns his soul. and by the blessing of god , the effect is such that we may affirm without vanity or partiality , that our clergy , and laity , especially where we can prevail with them to conform to the rules of our church , are generally much more knowing , modest , governable , devout and charitable , then perhaps may be found in any other church , of which our late contests with the papists , and behaviour under their government , and since the present revolution , are evident proofs . sect. 3. the practice of the dissenters in hearing , and reading the word . i come now to consider with you my friends who dissent from us , how this great duty of teaching the people the law of god is perform'd in your assemblies , and to compare your practice in this point with the scripture rules and examples . which i shall do with the same candour and integrity that i have hitherto endeavoured to observe . i. and here i must needs say that your teachers seem to have had very little regard , either to scripture rules or examples in framing this part of your worship , having laid aside all those methods of instruction that the scriptures recommend to us , except it be that of exposition and exhortation : which among you is called preaching , in so much , 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. 1. for first , your preachers are intirely 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 through the necessary articles of faith , or of practice , in his publick sermons , and for the truth of this i appeal to your selves . 2. you have no summary of principles injoined to be either read or taught in your publick assemblies . a catechism you have , but neither your directory nor practice make it any part of your lords-day-service ; and besides your catechism is such , that it no ways answers the design of a form of sound words . i have already shewed that such a form should contain only the first and necessary principles of the oracles of god , in such words and methods as may make it easily apprehended and retained by the weak and unlearned , which make up the bulk of the people . but your catechism is full of hard words , school terms , and abstruse notions , no wise necessary to be known by the generality of christians , or possible to be understood by children , or unlearned persons , for whose edification principally a catechism ought to be contrived . besides all this , it is so long and intricate , even the shorter that not one child in ten ever gets it by heart , nor one in five hundred retains it , as i have found by experience , and desire that you would judge of this matter as you find upon trial . lastly , after all , it is imperfect of some of the principles of the apostles catechism , being quite left out of it , i mean laying on of hands ; joined with baptism , heb. vi . 2 . a great defect sure in a catechism to leave out a fundamental of christianity . ii. but the most sad and deplorable defect of your performance of this duty , is your casting out the reading of the word of god , from most of your publick assemblies , directly contrary to 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 amongst them . this is matter of fact , and undeniable ; and in all the meetings in 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 which i cou'd make . one would think this alone were sufficient to shew the people where the worship of god is to be found in its purity , and to prove our assemblies to be the true church of god , against all that come in competition with us ; whereof some hide the word of god in a strange language , and others banish it out of their meetings . it being in our congregations only , that the voice of god is heard speaking to his people , without cover or gloss . sure it is a sad thing that a man may go to most meetings many years , and never hear one intire chapter read in them . now this omission is the more inexcusable in you , and must render you manifestly self-condemned . 1. first , because you so vehemently press the necessity of preaching , and quote the holy scriptures to prove it . in which , reading the law ( as is shewed before ) is termed preaching , act , xv . 21 . but interpreting the scriptures applying them , or exhorting the congregation from them in a fixed christian auditory ( which you count preaching ) is never called so in the whole new testament . therefore by laying aside the reading the scriptures in your publick assemblies , you have intirely cast aside preaching , in the proper scripture-sense of it . but , 2. this must render you self-condemned , because you pretend to honour the holy scriptures above other christians : your mouths , commendably and with just reason , are continually full of the praises of the holy bible ; you own it , with the generality of the reformed churches , for the only sufficient rule of faith you appeal to it , and seem to found your selves on it : and yet your not allowing the reading of it a constant place in your religious assemblies , makes it seem as if you had a very low opinion of it in your hearts . if you really value it as you profess , why do you banish the reading of it from your publick worship , to make room for discourses , lectures , and sermons of your own teachers ? remember of whom it is said , ( mark vii . 6 . ) this people honoureth me with their lips , but their heart is far from me . while you thus justle the word of god out of your solemn meetings , to make room for your own sermons , i beseech you to consider whether this be not a laying aside the commandments of god for mens inventions ; unless you will call your sermons ( as some quakers are said to do ) as much the word of god as the bible . iii. i look on this as so material a point , and conceive the honour of the holy scriptures and the salvation of christians to be so deeply concerned in it , that i think my self obliged to examine the pretences i have found to justifie it : tho' i confess they seem to me so weak , that i am afraid i shall be almost suspected by indifferent persons not to do justice in representing them : for it is unaccountable that any body should urge so slight reasons for so considerable an omission : and yet these are all i have ever met with , or heard from you . the first reason i have heard urg'd , is , that the people are obliged to read the scriptures at home , and being thus acquainted with them , the reading of them is not necessary in their publick meetings . but to this i answer . 1. that we see from what has been said ; that the reading of the holy scriptures is by god's appointment a part of his solemn publick worship ; therefore to leave it out in our assemblies , on any pretence whatsoever , is to lay aside his command , and so to corrupt and dismember his worship . 2. the private performance of a duty ought by no means to interfere with , or hinder the publick . we must pray to god , praise him , and instruct our families in private ; and yet god forbid that our doing these privately , should banish the use of them from our publick assemblies ; or that any one should think himself excused from attending on the publick performance of them , on account of his private diligence in them : and the same rule holds for reading the holy scriptures . 3. god tells the children of israel , deut. vi . 6 . that these words which i command thee this day , shall be in thine heart , and thou shalt teach them diligently to thy children , and shalt talk of them when thou sittest in thine house , and when thou walkest by the way , and when thou liest down , and when thou risest up — and thou shalt write them on the posts of thy house . here is as much private diligence in reading and teaching the law , required of the israelites , as any christian can pretend to exercise ; and yet all this care to preserve the knowledge of the law by private study and exercise , did not make the reading it in their synagogues unnecessary , or prevent god from requiring them to use it as part of his publick worship , deut. xxxi . 11 . and therefore all your diligence in reading the scriptures privately , or your teachers exhorting and requiring you to do it , ought not to warrant their or your dispensing with the command of god , that appoints the reading his word as part of his publick service . but , 4. when people are left to themselves in private , they may either do or not do a thing , as they please : and we are assured that there are many who come to church , and hear the word of god read there , that neither can , nor ever wou'd be at the pains to read it in private . it is therefore a great temptation to the people to be negligent , and a great want of care in a church , to leave so material a thing as the reading of the word of god , to private diligence . we find by experience , that where no publick effectual care is taken to inform the generality of men , the knowledge of god's word sensibly decays , and is in a fair way to be lost . the papists read the scriptures in a language that the people do not understand , and we see into what gross ignorance they are fallen by this means . those of your perswasion ( generally speaking ) do not read them at all in your meetings , and the consequence of this is , that many of your common people are strangers to the very history of the bible , and the first principles of christianity ; as i have found on tryal , to my great trouble and astonishment . this pretence therefore of peoples reading the holy scriptures in private , will by no means justifie you , for breaking god's command , in omitting the publick reading them , as a part of god's service , in the congregations . the second pretence that i have met with for this omission , is , that since the penning of the scriptures , and settling of the church by the apostles , the case is much altered with christians ; that printing was not then known , and consequently copies of the bible were few , and hard to come by : few could then read them if they had them , and therefore ( say some ) reading the scriptures in the assemblies was then absolutely necessary , otherwise the generality must have been strangers to them : but now copies of the bible by means of printing , are become common , and easie to be had , and most families have some in them that can read ; and therefore the publick reading them is not now necessary . 1. the plain answer to this is , first , that the reading the scriptures publickly is an institution of god : therefore to lay it aside on the account of the invention of printing , is in effect to say , that men have found out a better way to propagate the knowledge of god's word , than he instituted ; and plainly to lay aside his command , for mens own inventions . 2. god has promised that there shall be always religious assemblies , and has commanded his word to be read in them , which is a certain means to preserve the knowledge thereof , as long as there is a church ; but he has no where promised the constant commonness of bibles , nor ability to people to read them at home . to omit therefore the institution of god for teaching his word , and to rely on peoples procuring and reading copies of the bible privately , is to leave god's way , and presumptuously depend on that which has no promise annexed to it . 3. how easie soever we may imagine the obtaining copies of the bible , and notwithstanding the number of those that can read , there are still many families , even amongst protestants , that can neither compass a bible , or get any to read it , if they had one ; and therefore this expedient is no waies sufficient to supply the design of god's institution , in commanding it to be read publickly . 4. let us suppose bibles to be as common as we can desire , and that every one can read them , yet who will secure us that they will do it ? people whilst the first fervour of a reformation is on them , may perhaps be diligent so long as the scripture is a novelty to them , or zeal for a party inspirits them ; but when this wears off , as it generally does in a little time , we see by experience that their care of reading and meditating in the scriptures decays with it ; and there are at this day too many of all parties that neither read themselves , nor hear one chapter read in a whole year , except at church . and therefore to omit the publick reading them , on presumption that the people will do it themselves , since it is so easie for them to do it , is the ready way to introduce an universal ignorance of god's word , and reduce us again to popery ; the most effectual bar against which , is the bible in our own language . 5. people may be obliged to come to the publick congregations , and hear the word of god read , though they have no inclination to it , and when they neglect they may be reproved or punished , but this is not practical when the scriptures are required only to be read in private families . experience shews us that there is great difference between these two methods in point of efficacie . we see in england and wales , where publick reading was practised , the people generally embraced the reformation , but in ireland , where the same care was not taken , they rejected it . had god's way been taken , and the scriptures as constantly read to the native irish , in a language they understood , as it was in england or wales , there is little doubt but the reformation had succeeded as universally here as it did there , but the want of this has kept them in ignorance to this day , which may convince us how ineffectual all our contrivances are to enlighten men , in respect of god's institution . i am perswaded that if ever the native irish be brought to the knowledge of god's word , it must be by having it read to them publickly in a language they understand , and not by thrusting bibles privately into their hands ; of the ineffectualness of which , we have had an experiment of 150 years . 6. but lastly , instead of all other arguments , none of us are ignorant , that the word of god cannot be presumed to have the same efficacie when read privately , as it hath when read in the assemblies of christians , according to god's appointment : since he has given us a peculiar promise to be present in such assemblies . and there are no diligent hearers of the word publickly read , but are able from their own experience to testify , that they often find it to have a different force and efficacy , when they hear it read , as a part of his ordinance , in the publick assemblies , in which he has peculiarly promis'd his presence , than when they read it in private by themselves . the third pretence i have found alledged for omitting the regular reading the bible in your meetings , is , that it takes up too much time , and is a hindrance to the more profitable duty , of what you commonly call preaching . 1. i intreat you to consider , that there is a time for every thing , and since god has appointed reading his word a time and room in our publick assemblies , who are we , that we should presume to throw it out ? this surely is to set up our selves against god , and to think that we are able to order things better for the edification of his church then he has done . surely we ought rather to take care so to dispose our sermons , that they may not interfere with any other institution of god : but , that whatever time we allow them , there may remain sufficient for reading god's holy word ; which i have proved is in scripture language preaching ; and therefore to justle this out to make our own discourses longer , is plainly to prefer our way of preaching to god's . if there were a necessity that one or the other must be omitted , modesty ought to teach us to omit our own words rather then god's . 2. suppose that upon some extraordinary occasion it may be lawful to omit reading god's word in our assemblies , that we may have the more time to manage a discourse for the instruction of the people , yet it can never be justifiable to make this a common practise ; which is to put a manifest contempt on the word of god. a fourth pretence against reading the scriptures publickly in a regular method , is , that they are hard to be understood , or applyed , and therefore only so much of them ought to be read at a time as the minister may explain and apply to his auditory . and that one verse thus applyed , is better than many chapters read without such application . 1. it is to be consider'd , first , that it is against the general opinion of the reformed churches , who universally teach that the scriptures are plain , in all things necessary to salvation . and therefore there is not that universal necessity of an explanation of every place of scripture that is to be read , as is pretended . 2. the holy scriptures , when heard with humility and attention , apply themselves better then any man can do it . the words of them are the words of god , and they have a plainness , force and spirit in them , which no humane eloquence can improve , and therefore it is a great affront to them to say that they have little efficacy except a minister apply them . 3. suppose one verse well applied to be better than many chapters ( for which there is no colour ) yet this would not justifie the omission of reading them publickly ; for no application can be so well made of them whilst people are not thoroughly acquainted with them . it ought therefore to be our first care to read them to the people often and solemnly , that they may be acquainted with the whole body of them , and then one word of application may do more good then many sermons to people not so prepared with the general knowledge of them . the literal knowledge of the will of god must always go before the saving , and is the best introduction to it . now the reading the law in the ears of the people is the means appointed by god to teach them that literal knowledge ; and therefore while your teachers have laid aside this means of god's appointment , they have in a great measure debarred people of the spiritual and saving knowledge of his will. 4. fourthly , reading a verse or two , and trusting to the ministers application , without the peoples being acquainted with the whole body of the scriptures , does put christians too much in the power of their teachers , and makes them liable to be seduced by them . this is the very artifice whereby the romish priests keep their people in ignorance ; and your teachers using the same method ( while it is manifest that so great a part of their people either do not , or cannot , read them at home ) seems too like a design on their hearers , and tempts the world to suspect that they are affraid of the naked simplicity of the scriptures , since they dare not trust their people with hearing them publickly read , except they add their own glosses to them . the fifth pretence that i have met with for laying aside the publick reading the word of god , is , that the dead letter ( as some call it ) is a dull formal thing , without spirit or life , where it is not applied to the souls of men , by the spirit of god speaking in his ministers , and that without such assistance the scriptures have little efficacy on the heart . i hope there are few of any communion will own this pretence , since it is so horrid a reflection , and affront on the word of god. i will however in answer to it offer these following considerations . 1. that the holy scriptures give a character of themselves very different from this . they represent the word of god as the sword of the spirit , as quick and powerfull , as able to make a man wise to salvation , as giving wisdom to the simple , as converting the soul , with many other expressions to denote the efficacie thereof on the hearts of men ; and therefore to reflect on the word , as dull and formal , as a meer dead letter that cannot engage the attention of the hearers , or reach their hearts , is too near blasphemy . 2. we are certain that god speaks to us immediately by his holy spirit in his word : and where the spirit of god is , there is power . but when men speak their own words , or pretend to apply the words or passages of scripture , tho' they seem to do it with the greatest zeal and learning , yet they may be mistaken , nay , they may decieve us : and therefore wholly to lay aside the immediate dictates of the holy ghost recorded in the scriptures for any pretended explication or application , made by men , is manifestly to exchange god's undoubted words and command for what may be a meer humane invention . 3. 't is to be considered , that the people have always been apt to grow weary of the service of god in the way of his own appointment , and complain of it , as dull and tedious , so mal. i. 13 . ye said also what a weariness is it , and ye snuffed at it . and the reason is because the way of god's appointing is always more spiritual , in respect of that which is of man 's own invention , and therefore it cannot be so easy or agreable to the carnal minds of men. 4. it ought therefore to be considered by you , when people complain of being dull , and unaffected by meer hearing the word of god read , whether this do not truly proceed from a carnal and wicked heart estranged from the spirit of god , and whether the reason that sermons please and affect more then a chapter out of the bible be not the novelty and outward ornaments of them , rather than the spiritualness of the discourse . we are sure st. paul supposeth such as are not affected with the words of god , to be meer natural , or carnal men , 1 cor. ii . 13 . where having taken notice of speaking , not in words which man's wisdom teacheth , but which the holy ghost teacheth , he adds , but the natural man receiveth not the things of the spirit of god : for they are foolishness to him , neither can he know them , for they are spiritually discerned . from whence it clearly follows , that the reason why men do not understand or receive the things of god delivered to them in the words of scripture , dictated by the holy ghost , is , because they are meer natural men , and want the spirit of god. whoever therefore is more affected , or delights more in a sermon then in a chapter of the bible , has reason to look into his heart , and examine himself whether he have the spirit of god. those mentioned in scripture that had that spirit delighted in the law of god : it was the joy of their hearts ; they preferred it to all things , they meditate in it day and night : and were so far from turning it out of their publick assemblies , that the hearing it read was a great part of their worship . whoever therefore lays aside this practise , have reason to suspect that they want that temper and spirit with which those holy men were inspired ; and notwithstanding all their pretences to a more then ordinary spiritualness and reformation , are little advanced above the natural men that neither receive or relish the things of god , at least not as they ought . i find it alledged as a sixth pretence for not reading the word of god in your meetings , that a child may read them , and perform this duty ; and then what need it take up the ministers time . to which there needs no other answer then that the service of god is not less his , or the less to be valued because it is easy . on the contrary 't is the more sinfull to neglect it , the more easy it is . ministers are not set apart for difficult things only , which others cannot perform ; but they are to execute the office that god has imposed on them , whether it be easy or difficult . as for example . god has commanded his ministers to baptise , in the name of the father , &c. now to pour on water in this form is no such difficult thing , but a child , or any else might perform it ; neither is there any greater difficulty in the sacrament of the lord's-supper , as to the essentials of it . yet i suppose it will be granted by all , that it belongs only to the minister's office to perform these , and that they must not delegate them , or any part of them to others , or omit them because they are easy ; and that they have a quite different sacredness , efficacy and force , when performed by a person ordained and authorized to this purpose , then when performed by another ; and the same rule holds in offering up our prayers , and in reading the scriptures : a man may read them at home , a child may read them in church , but they have not the same assurance of efficacy , and a blessing , as when they come from the mouth of a person set a-part by god's ordinance for this purpose . i make no doubt but the experience ( as i have said ) of most christians , from what they have felt in their own hearts in hearing the word of god publickly read , will attest the truth of this . now if you , my friends , know and own this , as i hope the generality of you do , you must see the unreasonableness of this pretence . if any of you do not know it , you must give me leave to say that i fear it is from ignorance , and not considering the scriptures . and 't is your teachers duty to inform you better . reading the scripture being allowed by their directory to be a part of god's publick worship . we have this rule there in express words , that it is requisite , that all the canonical books be read over in order , that the people may be better acquainted with the whole body of scriptures . now if you can shew but one meeting in the last age , in which this has been duly performed , we will not accuse you so generally of violating god's command in this point ; but if there be not one such meeting , you ought to consider how you will excuse your selves before god. and i think it necessary here to observe to you how insignificant general rules are without descending to a particular determination of circumstances . here we have in your dir●ctory a general rule ( such as it is ) for reading the scripture , but for want of being particular , as the calender in our common-prayer-book is , i question if it yet was ever once observed , or indeed that it is practical to observe it . and it is so almost in every other general rule , and therefore to leave the service of god to be ordered by such general rules only , is in effect to teach people to neglect it . v. these are all the reasons that i can possibly think of , or have heard urged for your practice in this point . i will not say but others may be pretended , but i must profess that i do not remember to have met with them ; if i had , i would have given them a due consideration : i am perswaded that they cannot be of greater force than those i have examined . and that they can never excuse you in this matter , from manifest breach of god's command , in preferring mens inventions to his institutions . after all , i must profess to you , that i look on all these to be only pretences ; and that the true reason of mens negligence in this duty , is given us , 2 tim. iv . 3 . for the time will come , ( saith the apostle ) when they will not endure sound doctrine ; but after their own lusts shall they heap up to themselves teachers , having itching ears . an itching ear here , can signifie nothing so properly , as an ear 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 the praises , prayers and sermons of god's immediate appointment , will gratifie them every meeting with a new prayer , without troubling them with such prayers or sermons as they think old , which are incomparably better , only the itching ears of the people , as the apostle fore-told , 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 , psa. lxxviii . 25 num. xxi . 5 . & xi . 6 it is the duty of all ministers , and the business of the truly conscientious to check and curb this humour in the people ; and notwithstanding all discouragements , the ministers of our church , instead of complying with them , have constantly reproved them for their negligence and levity , where they found them guilty . but as aaron , to please the israelites , made the golden calf , so some ministers ( tho' contrary to their own principles ) have changed god's institution to please their people ; and lest out the constant and regular reading of god's word , because their people grew weary of it . but let all men judge who behave themselves most like the 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 them , and lay aside god's command to oblige and gain them . chap. iv. of bodily worship . sect. 1. what the holy scriptures prescribe concerning it . i. the fourth part of the publick worship of god , or design of religious assemblies , is visible or bodily adoration ; such amongst us are vncovering the head , bowing , kneeling , and other outward signs of reverence and submission ; by which we openly acknowledge the mercy , the justice , and power of god , and express the inward sense we have of these attributes . in treating of this head , i will keep my self to the same method , as in the former , and consider , first , the rules and examples that the scriptures afford us for the performance of this duty . secondly , compare the practise of our church with them . thirdly , examine the dissenters practise , and the reasons they alledge for it . 1. as to the first of these we find a positive command of god for bodily worship in publick , psal. xcv . 6 . o come let us worship and bow down , let us kneel before the lord our maker . the second verse of this psalm plainly shews us that this is meant of publick worship : let us come before his presence with thanksgiving . and that this bowing or kneeling is to be interpreted , literally , not figuratively , appears from the same verses , where singing , thanksgiving and psalms , are all litterally to be understood ; and there is no more reason for understanding bowing and kneeling in a figurative sence , than the other . ii. the same bodily worship is required by the second commandment , which forbids us to bow down to a graven image , by which words we are commanded to bow down to god ; for it is confessed by all , and laid down as a rule by the assembly's larger catechism , that the negative commandments include in them the contrary positive ; that is to say , when a commandment forbids us any thing , it requires us to perform the duty contrary to what is forbidden . as for example : when the first commandment forbids us to have any other gods before the lord , it requires us to own and worship him for our only god ; and after the same manner all other commands are to be interpreted . by which rule , when the second commandment , exod. xx . 5 . forbids us in these words , thou shalt not bow down to them , nor serve them , it requires us to practice the contrary duties in our addresses to god. to bow down to him and serve him , that is , to worship him both with the worship of our bodies and minds : therefore as he that either bows or kneels , or uses any posture of reverence to a graven image , breaks the second commandment ; so doth he who on occasion of publick worship either refuses or neglects to use some such posture to god. it being a contempt of god , and contrary to his commands , to pray to him , for instance , without some posture of adoration to him , when we can do it , as well as it is a sin to kneel to an image , without praying to it , which the papists pretend to do ; the one is idolatry , and the other sacriledge : for the reason why we are not to bow down to an idol , is , because 't is an act of worship due to god. and whether we give what is due to him to an image , or refuse to pay it to himself , we are equally robbers of god , we deny him his honour , and are guilty of sacriledge . i wish all concerned may seriously consider , and amend their practise in this particular . iii. but the practise of holy men , and of the church of god in scripture , are the best interpreters of god's commands ; and from them we may learn what he requires or approves in his worship . now through the whole old testament , we shall never find any one sitting at his devotions : but on all occasions of worship , especially in publick assemblies , the people of god stood , kneeled , bowed , or prostrated themselves . 't is said indeed , 2 sam. vii . 8 . that king david then went and sat before the lord : but here the original word is capable of another signification , and may as well be translated , that he remained , stayed , or abode before the lord ; and accordingly it is thus translated in other places of scripture , particularly gen. xxii . 5 . & xxiv . 55 . & xxix . 19 . 1 kings xii . 2 . this place therefore is no exception against that practise which is so evident through the whole old testament , that holy men worshiped god with their bodies as well as with their minds . iv. we shall find the same practised by our saviour and his apostles in the new t. our saviour undoubtedly is the best example we can propose to our selves for the worship of god , and we ought to imitate what he did and approved . now if we consider the worship he offered to his father , we shall find him addressing himself to him with bowing the body , with kneeling and prostration , as well as with strong cries and tears ; so mat. xxvi . 39 . and he went a little further , and fell on his face , and prayed , o my father , &c. and luk. xxii . 41 . he kneeled down and prayed . and as he paid this bodily worship to god , so he accepted the same from men when he was on earth : thus the wise men worshiped him in his cradle , mat. ii . 11 . when they saw the young child and his mother mary , they fell down , &c. thus they that desired to be cured by him , addressed themselves to him , mark v. 22 . vvhen he saw him , he fell at his feet , and besought , &c. and after the same manner those who were cured by him returned him thanks , luke xvii . 16 . thus his beloved mary came into his presence , john xi . 32 . and matth. xxviii . 9 . they held him by the feet and worshiped him . our saviour looked on this bodily worship to be so indispensibly his due , that he accepted of it from the very devils , and they durst not forbear to pay it to him , mark iii. 11 . and unclean spirits , when they saw him , fell down before him , and cried , thou art the son of god. and thus the very heathen , as well as his disciples , approached him , even whilst he was in his state of humiliation . and that we may not be tempted to think , that our saviour admitted this bodily worship to be paid him only whilst he was bodily present , we may observe st. stephen presents his prayer with the same posture , acts , vii . 60 . he kneeled down and cryed with a loud voice , lord lay not this sin to their charge . v. the scriptures represent to us the first christians thus glorifying god with their bodies , ( as st. paul expresly commands us 1 cor. vi . 20 ) in the publick assemblies , as we may learn from 1 cor. xiv . 23 . where the apostle speaking of a heathen coming into the assembly of christians , and being convinced , addeth , and so falling down on his face he will worship god. if it had not been the custom for christians to do thus , it would never have been expected from a heathen , or reckoned an argument of his conviction . if the church triumphant in heaven may be allowed a fit pattern to us of what is decent in the worship of god , we find them paying this bodily worship to god , rev. vii . 11 . and all the angels stood about the throne , and about the elders , and about the beasts , and fell on their faces before the throne , and worshiped god , so chap. iv . 10 . and chap. xix . 4 . and the same we find practised by the church on earth , acts xxi 5. where st. paul , and the church of tyre kneeled down on the shore and prayed . after the same manner he took his leave of the elders of ephesus , act. xx . 36 . he kneeled down and prayed with them all . so constantly are bodily worship and prayer joined together , that bowing the knee , sometimes signifies , prayer , eph. iii. 14 . for this cause i bow my knees unto the father of our lord jesus christ. vi. the scriptures represent this bodily worship as the most proper external act of adoration : if we look into the scriptures we shall not find praying , praising , reading the scriptures , or administring the sacraments , termed worship ; they are indeed duties which we are obliged to perform to the honour of god , but not immediate direct acts of worship , properly so called : for worship is properly the subjection of our minds to god ; and that is a proper act of external worship , which directly signifies this subjection or submission of our minds ; but prayer signifies our desires of good things from god , and only indirectly our subjection to him ; praises immediately signify the sense we have of god's excellencies , and only by consequence our submission ; reading the scriptures is a means of instruction , and tends to bring us to submit to god , but does not directly express it ; and the sacraments primarily signifie god's grace to us rather then our submission to him. all these may in a large sense , upon very good grounds , be look'd upon as parts of worship , because they do imply such submission ; but bending or bowing the body is that which is properly in scripture called worship , as signifying immediately and naturally the bending and submission of our souls , and nothing else . in the old testament the words rendered worship ▪ signifie properly and originally to bow down or prostrate the body . this is the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter of which in the second commandment is render'd to bow down , and very often when the original has they bowed down themselves , the translators render it they worshiped . so psal. xcv . 5 . and jer. i. 16 . and worshiped the work of their own hands . in the original 't is they bowed themselves down to the work , &c. gen. xxiv . 52 . he worshiped the lord bowing himself to the earth . the original has no more but he bowed himself to the earth to the lord , so psal. xcv . 5 . and the same holds generally through the whole old testament , from whence it follows that in the opinion of our translators , to bow ones self to the earth , is that proper act which they call worship . and hence the whole worship of god is signified by bowing before him , micah vi . 6 . wherewith shall i come before the lord , and bow my self before the high god ? that is , how shall i worship him acceptably ? as to the new testament , the word generally there rendered worship , properly signifies a bodily action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is originally to pay homage by a kiss , as we now kiss the king's hand , which usually was done kneeling ; and hence kneeling and worshiping signify the same thing in the new testament , and the one is put for the other . thus matt. viii . 2 . there came a leper and worshiped him . the same is said ( mark i. 40 . ) to come beseeching him and kneeling to him . of the canaanitish woman it is said ( matt. xv . 25 . ) that she came and worshiped him . and mark says ( chap. vii . 25 . ) she came and fell at his feet . luke says of the man among the tombs , that he fell down before him ( chap. viii . 28 . ) mark , that he worshiped him , ( chap. v. 6 . ) of jairus , mark and luke say , that he fell down at his feet . mathew , that he worshiped him . luke viii . 40 . mark v. 22 . math. ix . 18 . so promiscuously do the evangelists use the words kneeling , or falling down , and worshiping , to signify the same thing . whence we may learn that when any is said to worship christ visibly , by it is meant they kneeled to him . and when we are commanded to worship god in the congregation , the meaning is , that we are required to express the submission of our minds by bowing our selves , or kneeling unto him . hence the very soldiers , that in derision bowed their knees to christ , are said to worship him , mark xv . 19 . and st. john , rev. xxii . 8 . when he would worship the angel , fell before his feet , to which the angel replied , see thou do it not — worship god : from which text it clearly follows , that falling down is an act of worship , and that we are commanded by the mouth of an angel to pay it to god. vii . we find in scripture some act of this bodily worship accompanying every religious performance . thus prayers are generally offered with kneeling , and that so constantly ( as is observed before ) that to bow the knee , in scripture-language , is to pray . thus praises , thanksgivings , and confessions of faith , are offered standing , 1 king. viii . 14 . and the king turned his face about , and blessed all the congregation of israel ( and all the congregation of israel stood ) and he said , blessed be the lord , &c. the same posture is observed , ver. 55. 2 chron. xx . 19 . and the levites — stood up to praise the lord god of israel with a loud voice , 2 chron. xxix . 26 . neh. x. 40 . and this was not a voluntary act , but imposed on the people , as appears from neh. ix . 5 . then the levites — said , stand up and bless the lord your god , &c. in conformity to which , the saints and angels in heaven are represented to us thus praising god , rev. vii . 9 . they stood before the throne , and before the lamb — and cried with a loud voice , saying , salvation , &c. at reading the holy scriptures , both reader and people used the same posture , as appears from neh. viii . 4 , 5. and ezra the scribe stood on a pulpit of wood — and ezra opened the book , and all the people stood up . and chap. ix . 3 . and they stood up in their place , and read in the book : which our saviour likewise observed , luke iv . 16 . lastly , they offered their sacrifices with bodily adoration , 2 chron. xxix . 27 . and when the burnt offerings began , the song of the lord began also — and all the congregation worshiped , and the singers sang , and the trumpets sounded ; and all this continued until the burnt offering was finished . the word , as was observed , here rendred worshiped , signifies literally they bowed themselves down , and the meaning is , they continued prostrate , or kneeling , whilst the burnt offering was offered . thus in every religious performance , the scripture has taken particular notice and recorded to us , with what acts of bodily worship it was offered up unto god. sect. 2. the practice of our church in bodily worship . let us in next place compare our own practise with this representation , and see how we perform this part of visible worship in our church . i. first then , when we come into the publick assemblies , we believe our selves to come into christs presence ; because he has promised mat. xviii . 21 . where two or three are gathered together in my name , there am i in the midst of them : and therefore in obedience to the commands of god in scripture , 't is our custom to lift up our hearts to him in prayer , and bow our bodies before him : this bowing our bodies when we come into the assembly of christians met together in christs name , and for his service ; which tho' it be not enjoyned by any constitution of our church , is generally practis'd by good people , as very decent in it self , and edifying to others . our bowing our bodies therefore at our coming into a christian assembly for worship , is only to pay that bodily worship to god that he requires from us when we come into his peculiar presence , which presence he has promised in such assemblies . some indeed are so weak as to term our thus worshiping god , a bowing to the altar : whereas our church expresly declaring against any adoration to be paid to the consecrated bread and wine , does much deelare against doing it to the altar . ii. vncovering the head is a mark of respect among us ; and therefore we continue uncovered whilst the assembly lasts ; that is , whilst we are in christs presence . the custom of the eastern church was to vncover their feet in the presence of god ; so moses and joshua were commanded to do ; ( to which solomon alludes , eccles. v. 1 . ) this was easily practised with them , because they wore nothing on their feet but loose shoes and sandals , which were readily slipt off ; and this continued till our saviour's time , as appears by their washing their feet when they came into houses , luke vii . 44 . vncovering the head is the same common mark of respect with us now , as uncovering the feet was with them in their time ; and this uncovering the feet being neither practicable with us , nor any note of respect among us , but rather the contrary , our church has requir'd us instead of it , to uncover our heads , can. vii . for the justification of this practise , give me leave to digress so far as to explain one passage in the new testament , which seems to require that a man should have his head uncovered in the presence of god , not as a note of respect , but of priviledge , 1 cor. xi . 7 . for a man indeed ought not to cover his head , forasmuch as he is the image and glory of god ; but the woman is the glory of the man. which passage does not primarily relate to the covering the head , but the face , by a vail , according to the custom of the eastern countries : and this covering the face , was a note of respect , as the contrary was a note of priviledge : so we find that when rebecca was to appear before her husband ( gen. xxiv . 65 . ) she took a vail and covered her self . so ( exod. iii. 6 . ) moses hid his face , for he was afraid to look upon god ; and elijah wrapped his face in his mantle when he went out to meet god , 1 kings xix . 13 . on the same account the seraphins cover their faces with their wings , is. vi . 2 . 't is therefore a peculiar priviledge and favour to be allowed to appear before god uncover'd , and it is reckon'd as such , 2 cor. iii. 18 . but we all with open face beholding as in a glass the glory of the lord , &c. those that were out of favour might not appear bare-faced before their prince , but with their heads covered , as haman was when the king signified his displeasure against him . ester vii . 8 . now for the understanding of the before cited place , we must consider that man being the image and glory of god , is allowed to take this confidence before god , which is denied to women : for since god was pleased to make man his image and glory , it is not fit that this his glory should be covered before him : but on the other hand , it is fit that man's glory , which is woman , should be covered before god. this i conceive is the full meaning of this place , and has no relation to the manner of uncovering the of head in use with us now ; which is only a mark of civil respect , and that peculiar to men , and not to women . but however being an honour paid to men , there is no reason why it should not be paid to god : on the contrary it seems to be required by the apostles general injunction , let all things be done decently . and it is one of the articles of our church , that the church has power to order rites and ceremonies ; that is , to determine what particular things come under the apostles general word of decency . 3. we stand up at our praisings , thanksgivings , and confessions of faith , in conformity to the examples of holy scripture . 4. at our confessions of sin , and at our prayers , we present our selves before god on our knees , by order of our church , according to the example of our saviour , and the church of god. iii. we celebrate the holy sacrament of the body and blood of christ in a worshiping posture . i know that many except against this . it would engage me in a longer discourse to examine it fully ; perhaps god may hereafter give me an opportunity to discuss it at large , at present i shall only hint at the scripture-grounds we have for it , by the following deduction . 1. the altar was of old the lord's table , from whence his attendants were fed , mal. i. 7 . ye offer polluted bread upon mine altar , and ye say , wherein have we polluted thee ? in that ye say , the table of the lord is contemptible . 2. on this account the israelites came to the altar , and worshiped before it , as being god's table , on which the sacrifice was presented , as his meat , of which they were permitted to partake : so 2 chron. vi . 12 . and he stood before the altar of the lord — vers . 13. and kneeled down on his knees . and 1 kings viii . 54 . he arose from before the altar , from kneeling on his knees . nor can it be said ; that this kneeling of solomon was only because he offered up a prayer at that time , and that therefore he was in a praying posture ; for undoubtedly it was the duty of all that were present at any sacrifice , to offer up prayers to god with the sacrifice : and accordingly we find it commanded 2 kings xviii·22 . ye shall worship before this altar in jerusalem ; literally , ye shall bow down your selves . 3. the communion-table is called the lord's-table , 1 cor. x. 21 . 4. the israelites partaking of the altar is proposed as an example for our partaking of the lord's table , 1 cor. x. 16 . the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ — vers . 18. behold israel after the flesh : are not they which eat of the sacrifices partakers of the altar ? 5. in allusion to this religious eating with bodily worship , it is prophecied of our saviour , psal. xxii . 29 . all they that be fat upon earth ( that is , the favoured and happy servants of god here ; called in vers . 26. the meek ) shall eat and worship . since then the scripture sets forth to us a relious eating at the lords-table with worship , and the holy communion is such an eating at his table , it follows that the scripture warrants our worshiping when we eat . 2. we are commanded in scripture to receive the holy eucharist in remembrance of christ's death , and by it we shew his death till he come . the same scriptures command us to worship our saviour : for he is the lord , and worship thou him . psal. xlv . 11 . if ever then we are to worship our saviour , it is certainly when we come to him in the nearest approaches that we are capable of in this world , and with the highest sense of gratitude that our souls can admit of ; to remember and adore him for the greatest act of love that could be extended towards us , even laying down his life for us , and partake of the benefits thereof by feeding on him . if it be not our duty to worship him with our bodies , as well as our minds , on this occasion , it is hard to say when we are obliged to do it . this consideration prevail'd with the protestant church of poland , to oblige all their members to receive kneeling or standing , in opposition to the socinians , who refused to pay any worship to our saviour ; and therefore celebrated his supper sitting . the words of their general synod are these . ( corpus confession . p. 236. ) quod attinet ad caeremonias , &c. as to the ceremonies of the lord's-supper , the decree some time ago discust in the synod of sandomir , and the conclusion made and repeated in the general synod of cracow and petrokow , is also approved in this session of the synod of vladislaw , vizt . that sitting at the lord's-table shall not be used in any of the churches of poland or lithuania , &c. of our communion : for this ceremony ( tho' indifferent as others are ) is not used by the christian and reformed churches ; and is proper to the infidel arrians only , who place themselves in an equal throne with the lord. since then sitting has crept into some of our churches , chiefly by the occasion and countenance of those who have miserably fallen from us , and denied the lord that bought us , we intreat and exhort all those congregations , and our brethren in the lord , that they would change sitting into the ceremonies used by us protestants in all the reformed churches of europe , even that the lord's supper may be administred to the communicants standing or kneeling ( with a protestation against bread-worship used by the papists ) both which rites ( as they have been hitherto used in some churches ) we leave free , and approve ; without blaming or giving offence to those who use either . this synod was held june 19 th : 1583. the synod of petrokow above mentioned ( held june 1.2.3 . 1578. pa. 234. ) expresses it self in these words . because those traiterous fugitives from us to arianism , who change all things in the church , pretending to imitate christ without discretion , were the first authors amongst us of sitting at the lord's table , contrary to the rites used in all the reformed churches through europe . therefore we reject this ceremony , as proper to them who treat as well christ as his sacraments irreverently , as indecent and irreligious , and very offensive to well meaning people . it ought to be observed , that this church reckons sitting a ceremony ; and a ceremony of an ill signification and original ; and not used by any protestant church in their time . iv. but i find most people acknowledge the reasonableness of this , and grant if it were left to us how we wou'd receive , that we ought to do it with adoration , but , say they , obedience is better then sacrifice ; we are commanded to do what christ did , and he instituted , and his disciples received it , in a table posture , and therefore so ought we . notwithstanding the scriptures , reason , and decency seem to recommend another posture to us . now to this argument , which is the only one i find brought from scripture , and which seems to prevail with most . i answer , 1. that we are not required , nor is it convenient to imitate all that christ did . neither the time , nor the number of receivers , nor the posture being obligatory to us , as appears from st. paul , 1 cor xi 23. who having occasion to mention what he received of the lord concerning this sacrament , mentions only our saviour's taking bread , giving thanks , and breaking it , and then saying , take eat , this is my body , &c. without the circumstances of the number of receivers , his posture , or being at supper . nay , that we may not think that this had any relation to a common supper , or the circumstances of it , he observes that supper was done when he took the cup. our saviour's posture therefore , whatever it was , is no wise obligatory to us , it not being any part of what st. paul professes to have received from christ concerning this sacrament . 2. i have already proved that religious eating was accompanied with bodily worship , and therefore if it were granted that we were obliged to receive this sacrament in a table posture from the example of our saviour , yet it would not follow that we should not receive it kneeling . 't is certain our saviour did not sit , but lie at table when he did eat his usual meals . suppose then he had obliged us to his posture of eating , we ought to lie as he did , but none assert the necessity of our doing so , or practise this way . since then all parties change it , sure we do better that change it into the religious way of eating , recommended to us in the scriptures , with adoration , then others that change our saviour's way into sitting , the common way of our eating . 3. we have this further to say for our practise , 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 prescribed for it , ex. xii . 11 . and tho' some think ( but without warrant from scripture ) that the jews did not observe this , yet it is owned they observed another , which differed from the common posture of eating , and was reckoned religious : however 't is spoken that our saviour performed this eating with several religious ceremonies that were not in the first institution . such is that we find , luke xxii . 17 . and he took the cup , and gave thanks , and said , take this and divide it among your selves . this cup is different from the sacramental cup , which is instituted vers . 20. and therefore if we would imitate christ , we ought to eat the lord's supper in a way peculiar to it self , and different from our common meals . 4 but fourthly , the full answer to the argument is , that it goes on a false supposition that our saviour instituted this sacrament in the common posture of eating ; which no wise appears in scripture , neither can it be inferred from any thing said or intimated by the evangelists , or st. paul , but rather the contrary . it is true , whilst the disciples were eating , he took bread , but after that he gave thanks and blessed it , and then he brake it , and gave it to them ; and it is not to be supposed that the disciples continued eating , whilst our saviour was giving thanks and blessing ; that is , praying . our saviour therefore , or his disciples , were not eating , but giving thanks and praying , whilst this sacrament was instituted ; and therefore it was proper to be done ( and in probability was done by our saviour ) in a thanksgiving and praying posture ; neither was there any necessity to take notice of this change of posture , since the change of the action , from eating to thanksgiving and blessing , sufficiently signifies and infers it . there is no notice taken of our saviour's rising at all from the table , by any of the three evangelists that deliver to us the institution of the sacrament ; and yet it is plain from john xiii . 4 . that he did rise from that supper , and washed his disciples feet , and sat down again , vers. 12. and so he might rise to bless and distribute the holy sacrament : and therefore we have no assurance from scripture that our saviour instituted this sacrament in a common table-posture , rather the contrary seems probable . so that he has left us at liberty to follow the general rules of decency and reason , and what the scriptures represent to us as fit , and practised in the like cases . lastly , we find the apostle severely reproving the corinthians , for their irreverence in receiving this sacrament , and threatning them with damnation , for not discerning the lords body ; that is , for receiving it as their common food , without distinguishing between them by a reverend and religious receiving it : and sure it is but a due distinction between it and our common food , to approach the lord's table with as much reverence as the jews did their altar , at which they never sat down . upon the whole , i think we do nothing in this , or any other sacred action , as to bodily worship , but what is warranted and grounded on the holy scriptures , and particularly as to what we do at the holy sacrament of the lord's supper : it is as unjust to suspect or accuse us of worshiping the lord's table , or the elements of bread and wine , because we receive them kneeling ; as it were to accuse the jews of worshiping their altar or sacrifices , because they worshiped before them , as god commanded them to do , 2 kings xviii . 22 . i beseech god to give us true submission and humility of heart ; for the outward expressions of these inward dispositions of mind which our church has appointed by bodily worship , are certainly such as god has approved , and holy men have practised in scripture . sect. 3. the practice of the dissenters in bodily worship . i. and now , i come to you , my friends , who dissent from us , to consider how you perform this part of god's worship , and to compare your principles and practice with what i have represented from the holy scriptures . and first as to your principles : i need not tell you , that you do not allow bodily adoration to be any part of god's worship , which you cannot but discern to be plainly contrary to the holy scriptures , that make it the most proper peculiar act thereof , as i have shewed before , chap. iv. sect. 1. n o. 1.2.3 . in your confession of faith , chap. 21. prayer , reading , scriptures , &c. singing psalms , administration of the sacraments , are reckon'd up as parts of religious worship , but not a word concerning the worship of the body . your directory doth not only leave it out , but excludes it , by requiring all to enter the assembly , and to take their seats and places without adoration or bowing themselves towards one place or other , that is , without bowing themselves at all ; a rule directly opposite to natural reason , as well as to the commands of god , and to the examples of his saints : and 't is unconceivable how it should be laid down by a society of men that professed to believe christ peculiarly present in their assemblies ; which yet the authors of your directory profess to do in that very place where they forbid all adoration : let us then , i pray you , compare their rule with gods word ; you have the bible in your hands , and you look upon it to be your priviledge to use it : the scriptures say , o come , let us worship , let us bow down , let us kneel before the lord our maker . your directory says , let us enter the assembly without adoration or bowing : where notwithstanding it allows that we in a special manner appear in god's presence . surely you cannot but see this is not only to lay aside , but to contradict the rules of scripture . ii. your practice is conformable to your principles : for , 1. at your thanksgivings or praises , you neither bow nor stand up . 2. whereas we , and the churches of god in all ages , have used to stand up at the solemn confessions of faith , you have cast out of your religious assemblies not only this act of worship , but the confessions of faith themselves ; so material a part of the service of god , as appears from rom. x. 9 , 10. if thou shalt confess with thy mouth the lord jesus , and shalt believe in thine heart that god hath raised him from the dead , thou shalt be saved : for with the heart man believes unto righteousness , and with the mouth confession is made unto salvation . to profess solemnly that we expect no happiness but from the good pleasure of god , and that we freely acquiesce in his provisions for us , is no small evidence of the submission of our minds to god ; and upon that account may be reckoned an instance of external worship , and accordingly many of the psalms contain such confessions . 3. you sit generally at your publick prayers . 4. at the holy sacrament you sit , not only whilst you receive , but likewise at the thanksgiving and blessing before ; and your directory imposes this posture on communicants , tho' contrary to holy scripture , in respect of that part that 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 . 5. too many of your perswasion condemn us , who conform to god's word in these particulars , as guilty of superstition ; and endeavour to render our conformity ridiculous ; not being content to lay aside the commands of god themselves , but endeavouring likewise to condemn and scoff at the observation of them in vs. in short , i entreat you to consider , that you have not any one visible act of adoration amongst you in your assemblies , except we reckon in this number , that your men vncover their heads at prayer ; and yet even this is not required by your directory . iii. and now let me a while examine calmly with you , the pretences i have met with for laying aside this part of god's worship ; for it is not probable that any would banish adoration out of their assemblies , and alledge no reason for their doing so . 1. first therefore , i find that place of scripture produced to this purpose , john iv . 24 . god is a spirit , and they that worship him must worship him in spirit and in truth . some think that all bodily worship is here forbidden , and that only the worship of the spirit or mind is required of us under the gospel : upon this , some have declared against all churches , or separate places for worship ; others are against all bodily vvorship ; others against all sacraments , ; others against all vocal prayers , praises , and thanksgivings ; and even in the apostle's time , some were against all visible assemblies . and indeed , if we understand this place as some do , that all bodily worship is excluded by it , and that it is sufficient to worship god in our spirits or minds only , i do not see but all these are in the right ; and those who pretend to be above ordinances , and worship god no-where , are most conformable to this rule ; and next to them , the silent meetings of the quakers , without sacraments , without vocal prayers or praises , are the most spiritual service . for if other dissenters think bodily worship , such as bowing , kneeling , &c. unlawful or unnecessary , because they are acts of the body , and unfit on that account to be offered to god , who is a spirit , why may not the quakers omit the sacraments , and the words of the mouth , which are outward things as well as the other ? nay , why should not outward teaching or preaching cease ? since the spirit is a sufficient teacher , and has promised us , heb. viii . 10 . i will put my laws into their minds , and write them in their hearts — vers. 11. and they shall not teach every man his neighbour , and every man his brother , &c. the principle and reasoning is the same in all these , and will justifie the silent meetings of the quakers , nay the extravagance of those that pretend to be above all ordinances , as well as the irreverence of other dissenters . but we ought to interpret scripture so as one place may not contradict another ; and since the holy scriptures shew us , that god requires our vocal prayers and praises , our visible sacraments and adoration , we ought not to interpret worshiping in the spirit so as to exclude these , but rather conclude that they may be offered up to god in such a manner as to become proper for spiritual vvorship , or god would never have required them . when therefore our saviour represents the worship he taught the world , as a worship in spirit and truth , his meaning doubtless is not to exempt us from worshiping his father with our bodies , whereof he himself has given us an example ; but to teach us , that the outward acts of worship that we pay to god , are only acceptable to him , when they proceed from , and are accompanied with a hearty submission of our souls ; and that every act is more or less acceptable , as it has more or less of our hearts and affections in it : but that circumstances of place , and the like , give us no advantage , and are of no value towards making our worship acceptable . this meaning of the words directly answers our saviour's design , which was to shew the samaritan woman that the time was coming that the worship offered to god under the gospel would be nothing more acceptable for being offered at jerusalem , or mount-gerezim , or any other place ; but the heart being right , all places were alike . which was directly contrary to the jewish law , that allowed no sacrifice or oblation to be acceptable to god , that was not offered at the temple , and consequently their worship derived its acceptance from the place , and not from the heart alone of him that offered it . we affirm therefore , as our saviour has here taught us , that it is only from the heart , or spirit , that our worship becomes acceptable to god , and that the time or place where it is offered contributes nothing to our acceptance : but that in whatever place , at whatever time , in whatsoever posture we offer up our spirits and hearts to god , we are accepted by him . but then we say likewise , a man who neglects the assemblies of christians , cannot have a good heart towards god , because he breaks his command ; that such as do not take care to provide a convenient and decent place , and set it apart for christians to meet , and to perform god's worship in , cannot have a value for it ; that such as neglect the holy sacraments , want faith in his promises , as well as obedience to his commands ; and that those who neglect to worship him with their body , and to pay outward reverence and adoration when they come into his presence , must want inward submission of their minds , because they do not approach as he requires . if a man truly worship god in his spirit , it will oblige him , if able , to perform these outward acts ; and if he be not able , god doth not require them . it is in this , as in faith , jam. ii . 18 . a man may say , thou hast faith , and i have works : shew me thy faith without thy works , and i will shew thee my faith by my works . after the same manner a man may say , thou worshipest god inwardly in heart and spirit , and i worship him outwardly , and in the face of the church with my body . shew me thy inward worship without bowing , kneeling , or other bodily act of worship , and i will shew thee my inward worship , and dread of god's majesty by the worship of my body . from all which it is manifest , that our obligation to worship god in spirit and truth , doth no more exclude bodily worship , then faith does exclude works . 2. the second pretence i have heard for banishing of bodily adoration is much like the first . it is alledged , that god has no value for it , and that if our hearts are humble and right with god , no matter whether we signify it by outward acts of adoration or no. but to this i answer , 1. that god himself is the best judge of what befits his majesty , and 't is a sure sign that he valueth a thing when he requires it ; since therefore he has commanded us to render him this bodily worship ; for us to alledge , that he doth not value it , is too like setting up our own wisdom above his. 2. the words of our prayers , or praises , and all the fruits of our lips , are outward things , as well as the gestures of our bodies , and god values them as little as our prostrating our bodies before him , when the heart goes not along with them , as appears from is. i. where he shews his abhorrence , not only of sacrifices , feasts and spreading forth hands , but likewise of prayers , vers . 4. and mark vii . 6 . this people honoureth me with their lips , but their heart is far from me , howbeit in vain do they worship me , &c. yet to throw vocal prayers and praises out of the service of god , were absolutely to destroy his visible worship ; and after the same manner to throw out all outward signs of reverence , such as kneeling , &c. is a fair step to it . for the same god that has sworn , that every tongue shall confess unto him , has likewise sworn , that every knee shall bow unto him , rom. xiv . 11 . both therefore are alike required in the worship of god , and both alike insignificant when separated from the sincere concurrence of our hearts . when the meditations of our hearts go along with the words of our mouths , they are acceptable to god ; and when the submission of our souls goes along with the worship of our bodies , it is grateful to him , and valuable in his sight , as all other acts of obedience are . 3. tho' bodily worship in it self were a small thing , yet the omission of it may be a great and crying sin , and a great contempt of almighty god. thus eating the forbidden fruit was in it self a very inconsiderable outward action , and yet being forbidden , is was the ruine of all mankind . thus the washing a man with water , in the name of the father , son , and holy ghost , is in it self no great matter , yet the willful omission of it is acknowledged by most to be damnable . thus kneeling , or standing at our prayers , is but a circumstance , yet since god has required it , and holy men recommended it by their example , to omit it willfully may be a great sin , and render our best meant prayers ineffectual . much more must it be sinful to condemn , or mock at those who practise it according to god's institution . 4. as small a value as you think god has for outward performances , yet it is plain , that you lay great weight upon the doing , or not doing of them . in cases of necessity we think they may be lawfully omitted ; but you are taught that in no cases they may be lawfully practised . you are taught rather to stay at home , and not to worship god at all publickly , than to conform in their outward gestures , or circumstances . you are advised rather to abstain all your lives from the lord's supper than recive it kneeling . now if you think god does hate them so much , upon supposition that he has not required them , and accounts them a polluting of his ordinance . how must it displease him to omit them , if it appears that he has commanded them , as i think i have made sufficiently plain . 5. i intreat you , my friends , to consider , that whatever bodily worship be in it self , yet to throw it out of our publick assemblies is of fatall consequence , since it doth in a great measure defeat the design of them . the great design of publick worship is , first , to signify , and testify to the world the sense and belief we have of the being , power and providence of god , to declare his name to our brethren , and in the midst of the church to sing praise unto him , heb. ii . 12 . and secondly to be a means to beget , stir up , and preserve this sense and belief in one another . heb. x. 25 . to both these ends , bodily and external worship do very much contribute ; and 't is hardly possible to attain either of them without it . for we cannot see into one anothers hearts , and therefore we must signify our sense and belief of god in the publick assemblies , either by words or actions , and if possible , by such as are peculiarly appointed by god to this purpose . but in your meetings there is no obligation on any one to signify his concurrence with the congregation in any ordinary act of worship , either by word or gesture , and therefore this end of publick assemblies is utterly defeated by you . your directory does not require , or allow the people so much as to signify their assent by adding an amen to the prayers or thanksgivings there offered : but on the contrary , you ridicule those that practise it pursuant to the directions and examples in scripture . and as to gestures , such as kneeling , standing , or bowing the body , &c. you condemn them all as relicts of idolatry , or superstition . there remains therefore in your assemblies nothing whereby the people may testify their belief , or assent to what they hear , which was one design of the meeting . thus by turning all bodily worship out of your assemblies , you have made void this great end of them , and left no visible distinction whereby any one may signify whether he assents to the worship that is offered , or dissents from it . the whole assembly being to one another meer spectators and hearers , not joint-worshipers . as to the other end of publick worship , which is to keep alive , and stir up our affections ; you cannot but own that the omission of this outward worship is a great hindrance to it . for it must needs be a great check to devotion to see a man come into the presence of god in a christian assembly , with less reverence , or shew of respect , then into the presence of an ordinary superior ; and behave himself less civilly there , then he would do in a court of justice . and let people pretend what they will , that can never be suitable worship to god , which would be rudeness to a judge . and therefore the quakers act much more reasonably , who refuse to take off their hats , or pay bodily worship to men , then other dissenters , who pay it to men , and refuse it to god. for to do so must naturally tend to extinguish the aw and sense we ought to have of his majesty , and the belief of his peculiar presence in our assemblies , and it is much to be feared that this proceeds too often from the want of such aw . 6. to conclude , there is a language of gestures rather more significant and moving than that of the tongue ; and he must have a peculiar make of mind , that is not more awakened and affected by seeing a whole congregation on their knees , with their hands and eyes lift up to heaven ; than to see them sitting or leaning , whilst their petitions are offering up to god. words therefore and gestures being only different parts of the language whereby we express and communicate our thoughts and affections to one another , and both being recommended to us by nature , and commanded by scripture , to be used in the worship of god , he who lays aside gestures , does sin against the commandment of god , as well as he that lays aside words . i heartily wish you , and all dissenters , wou'd consider this ; which if you did , i assure my self you wou'd perceive this to be a matter of some moment , and neither condemn our bodily adorations , nor continue your own ( what i must call ) irreverence . 3. but thirdly , some alledge , for their omiting this part of god's worship , that they do not condemn bodily adoration in his service ; but that to stand up and kneel in the congregation is so troublesome to them , that they judge they are better omitted . to which i answer , that i verily believe that these persons do give the true reason of this practice ; for , as it has been shewed before , 't was of old the reason of people's neglecting god's service , and matter of their complaint against it , that it was a weariness , mal. i. 13 . but sure 't is no less a sin to lay aside the commandments of god for our ease , than to change them for the traditions of men. 't is an effect of our natural corruption , to desire to serve god with that which costs us nothing , and without trouble ; and most are willing to save their pains , as well as their money , in his service . but this is a certain sign that they have little heart and affection to it ; if they had , it would not seem a trouble to them to shew it by all the outward demonstrations that the scriptures recommend to us . a devout heart bows the body , bends the knees , and lifts up the hands in prayer , without any trouble . and they have reason to suspect their own hearts , that find these demonstrations of reverence to their creator and redeemer , uneasie to them . this very pretence ought to shew you , that it is the negligence and dead-heartedness of people towards god's service , that has banished these bodily adorations out of it . we think it no disadvantage to our church , that we are forc'd to acknowledge , that your way of vvorship is much easier than ours , to such as are present at it ; it being much less trouble to a man that has no value for religion , to come into an assembly , and there sit down , and lap his cloak about him , without being obliged to any vvord or gesture that may disturb his sleep , or vvorldly thoughts , than to be under an obligation every moment to signify his attention by some word or gesture , under the penalty of being remarked by the whole congregation , for his negligence and irreverence ; which is the case in our assemblies ; and 't is to be feared , is the reason that some leave us , and go where they may be at ease and negligent more securely . 4. i confess , in the fourth place , there are some that excuse themselves more handsomly , for not kneeling at their prayers , &c. say they , vve want conveniency , we have no room to kneel . to these we answer , that where such a thing is omitted out of necessity , not negligence , or contempt , we believe god will not impute it to them , neither do we accuse them for it . but then we cannot but observe that this is not the general reason of omitting this part of god's vvorship among you : for , first , it is not your custom to kneel in your publick worship , tho' you have conveniency , as is manifest from the practice in all your meetings ; in which , i could never learn that any one kneeled ; on the contrary , you condemn us who do . 2. when you want conveniency for kneeling , you might stand at your prayers , which is a scripture-posture , as well as kneeling ; you might bow your bodies when you come into god's presence ; you might continue vncovered whilst in it : but you omit all these , as well as kneeling ; and thereby plainly shew that your neglect in this point , is an effect of choice , not necessity . 3. if kneeling at publick prayers be a duty , we are obliged to provide conveniency for it , for it is certainly a sin to suffer any part of god's service to be omitted for want of care . it is as easy to provide conveniency for kneeling as for sitting in publick assemblies : and if we consider , how carefull most people are to provide seats for their ease , and how negligent to make any provision for kneeling ; 't is but too manifest a sign ( whatever is pretended ) that they are much more zealous for their ease , then for the service of god. but what conveniency is it that men desire ? it is easy for them to have as much conveniency as st. paul and his congregation had when they kneeled on the shore , act. xx . if they had the devotion of st. paul , they would not fail to imitate his example : be ye followers , saith he , of me , as i am of christ. st. paul followed the example of christ in this particular ; and surely we ought to follow his , except we think our selves grown wiser then he was , or prefer our ease to our duty . 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 , does 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 . chap. v. of the lord's-supper . sect. 1. what the holy scriptures prescribe concerning the frequency of celebrating it . i. the fifth main and substantial part of the ordinary worship of god in the assemblies of christians , is the celebration of the lord's-supper . it is not to be expected that i should treat concerning the preparation requisite in the receivers , or any of those other circumstances , which are generally agreed on as necessary in this matter ; and concerning which so many excellent treatises are extant . i shall confine my self to one point , and that is the frequency of it , as a publick act of worship , and examine , first , what the institution and practice of the church of god in scripture teach us , as to this particular . secondly , compare our practice therewith . and thirdly , the practice of those who differ from us . as to the frequency of celebrating the lord's-supper , i find many people of opinion , that the scriptures have determined nothing in it , & that therefore it is intirely left to the discretion of the ministers , how often they will celebrate it , and to the people's how often they will receive it : and that on this account every one is left to judge for himself , when he will be a partaker of it , as he thinks it most for his comfort and edification ; which makes the celebration and receiving it so arbitrary a thing , that many never receive it at all . and the universal neglect of it is become one of the crying sins of these kingdoms , and a great objection against the reformation . but if we consider the institution of this sacrament , it will help us to pass a right judgment , as to the obligation of the frequency that lies on us . i shall endeavour to make this plain in the following particulars . 1. our saviour when he had blessed , broken , and delivered the bread to his disciples , commanded them to take eat , and do this , that they saw him do , in rememberance of him ; and when he had blessed the cup , and given it to them , he commanded them to drink all of it , and as often as they drink it , to do it in remembrance of him . 1 cor. xi . 26 . now i conceive the most natural interpretation of these words of our saviour , do this in remembrance of me , and this do ye as often as often as you drink it , in remembrance of me , to be , as if he had said . we have now celebrated together the jewish passover in remembrance of our fore-fathers deliverance out of egypt . but i am about to purchase for you by my death a much more glorious deliverance from the slavery of sin , and the power of hell. and i order you for the future to do this ( which you see done by me ) in remembrance of me , as what you have hitherto done , has been in remembrance of your deliverance out of egypt . from this institution it appears , 1. that the lord's-supper is substituted in the place of the passover , which was commanded by the law to be celebrated once in the year ; and that in a place appointed by god , where all israel were to assemble for it . 2. that our saviour has confin'd us to no place , or prefixt time for the celebration of his supper that succeeds it ; which makes it much more easy for us to observe it , and renders us much more inexcusable if we neglect it . 3. since our saviour has taken off the confinement to time and place , that made the passover such a burthen . it follows that they who celebrate it seldomer then the jews did their passover , must needs have less regard to the memory of christ's death , and the deliverance wrought by it , then the jews had to their deliverance out of egypt . there being no other imaginable reason that can tempt them to neglect purifying themselves for this solemnity of worship , and frequenting it , but the deadness of their hearts towards christ , and the want of sense , gratitude and love towards their master . 4. christ's positive command to do this in remembrance of him , &c. must oblige us in some times , and in some circumstances ; and there can be no better way of determining when we are obliged to do it , then by observing when god in his goodness gives us opportunity , for either we are then obliged to do it , or else we may choose whether we will ever do it or no ; there being no better means of determining the frequency , then this of god's giving us the opportunity . and the same rule holding in all other general , positive commands , such as in those that oblige us to charity , we may be sure it holds likewise in this . therefore whoever slights , or neglects any opportunity of receiving , which god affords him , does sin as certainly as he who being enabled by god to perform an act of charity , and invited by a fit object , neglects to relieve him , or shuts up his bowels of compassion against him ; concerning whom the scripture assures us , that the love of god dwells not in him : and the argument is rather stronger against him who neglects this holy sacrament ; for how can it be supposed that a man has a true love for his saviour , or a due sense of his sufferings who refuses , or neglects to remember the greatest of all benefits , in the easyest manner , tho' commanded to do it by his redeemer , and invited by a a fair opportunity of god's own offering . 5. it is manifest that if it be not our own faults , we may have an opportunity every lord's day , when we meet together ; and therefore that church is guilty of laying aside this command , whose order of worship doth not require and provide for this practice . christ's command seems to lead us directly to it : for , do this in remembrance of me , implies that christ was to leave them ; that they were to meet together after he was gone ; and that he required them to remember him at their meetings whilst he was absent . the very design of our publick meetings on the lord's day , and not on the jewish sabbath , is to remember , and keep up in our minds a sense of what christ did and suffered for us , till he come again ; and this we are obliged to do , not in such a manner as our own invention suggests , but by such means as christ himself has prescribed to us ; that is , by celebrating this holy sacrament . it seems then probable from the very institution of this sacrament , that our saviour designed it should be a part of god's service , in all the solemn assemblies of christians , as the passover was in the yearly assemblies of the jews . to know therefore how often christ requires us to celebrate this feast , we have no more to do , but to enquire how often christ requires us to meet together ; that is , at least every lord's day . ii. and the same is farther manifest , in the second place , from the examples of the apostles , and of the churches of god in the new testament . they cannot be supposed but to have understood what christ meant by these words , do this in remembrance of me ; and if it appears that they did make this feast a constant part of their ordinary worship , we may safely conclude , that christ meant it should be so . and here 't is observable , that we do not find any solemn stated meeting of christians for worship in the whole new testament , without it . at first the disciples had their meetings every day , and then they likewise daily received this sacrament , acts ii . 46 . and they continued daily with one accord in the temple , and in breaking bread from house to house : and st. paul supposes that their meeting together was on purpose , and with express design to celebrate this feast , 1 cor. x. 20 . when ye come together therefore into one place , this is not to eat the lord's supper ; which intimates , that one main design of their coming together , was and ought to have been , to eat the lord's supper ; tho' by their misbehaviour they so corrupted the ordinance , that it could not be called his supper . if one should now reprove christians , whom they observe to mis-behave themselves in church , in these words : when you come together into one place , this is not to hear the word of god preached to you ; for one is talking , and another is sleeping : wou'd not every body conclude , that in the opinion of the reprover , the hearing the word of god preached , ought to be one end of their coming together ? and then surely the apostles saying that when you come together into one place , this is not to eat the lord's supper , &c. gives us ground to conclude , that in his opinion , eating the lords supper ought to be one constant end of our coming together . which is further manifest from the advice he gives them , vers. 33. wherefore , my brethren , when ye come together to eat , tarry one for another . one end therefore of their coming together , was , as children come together in a family at meal-time ; that is , to be fed at their father's table : for what the apostle called in the former verse , coming together into one place ; in this verse he calls , coming together to eat ; intimating , that a main end of their coming together into one place , was to eat . 3. when the meeting of christians came to be fixed to the first day of the week , or the lord's day , the breaking of bread was likewise brought to the same day : so acts xx . 7 . and upon the first day of the week , when the disciples came together to break bread , paul preached unto them . from which words we may conclude two things ; first , that the first day of the week was the disciples time of publick worship . secondly , that the breaking of bread , or celebrating the holy eucharist , was a part of that worship . the scripture is as plain for the one as the other . there have been some disputes raised about changing the day of worship from the last to the first day of the week , and this place is usually produced to justifie the change ; and sure the same place is as clear for the celebration of the lord's supper on that day , as for the observation of the day it self , instead of the sabbath . and therefore whoever wilfully passes the lord's-day without it , doth not observe it as the scriptures , from the practice of the disciples , direct us to do . 4. i have endeavoured all along to confine my self to the plain words of scripture , and to use such arguments only , as the meanest persons might be able to judge of from their bibles : yet in a controverted place of scripture , concerning the meaning of a command of christ relating to some positive duty , i take the constant practice of the church from the apostles downward , to be a good means of determining the sense of it ; and as there is not any example of a stated assembly for worship in the new testament without the lord's supper , so i think there is not any example of that nature in all antiquity . for the truth of which i appeal to those that are skill'd in it . the nearer we come to the apostles , we shall still find the lord's supper the more punctually observed , as a constant part of the ordinary service of the church : and 't is remarkable , that when first some who had been present at the prayers and preaching of the church began to go away from the publick assemblies without receiving ( which was a corruption that came in about 300 years after christ ) it was looked on as so great an innovation and breach of the scripture rule , that the church decreed whosoever was guilty of it should be excommunicated . so , particularly the ninth of those commonly called the canons of the apostles , and the second canon of the council of antioch . thus the practice of the church continued for many ages . and tho' the generality of men could not be persuaded constantly to partake of the lord's supper , after the discipline of the church was dissolved , and the piety of men began to cool , yet still it was celebrated on the lord's day , according to the first setled practice of the church . 5. and indeed the corrupt practice of the solitary masses of the papists is a further evidence of its being counted originally a part of the ordinary worship of god. i think it is confessed by all , even by the papists themselves , that those masses had their original from the universal corruption and negligence of christians ; for whilst the people had either piety or zeal , they communicated with the bishop , or ministers , in every assembly , at least a competent number of them : but when piety and devotion were in a manner lost in the corrupt ages of the church , it came to pass , that tho' the minister consecrated the elements every lord's-day , according to the example of the holy scriptures , and antiquity , yet he could prevail with few or none to receive with him , but was often forced to receive alone . this was a great corruption and a falling from the scripture precedent ; but the roman church instead of reforming the abuse , by obliging the people to receive as formerly , corrupted her principles , as well as practice , and decreed it lawful and sufficient for the priest to receive alone . yet this abuse shews us what should be , and what has been the practice ; and that the church has constantly reckoned the lord's-supper , as an ordinary part of publick worship in christian assemblies on solemn days ; and sure then to lay it aside can be termed no less then an invention of our own , since we can neither in scripture , or in the church of god for 1400 years together , ( which is a sufficient commentary on the scripture text ) produce one example of a stated solemn christian assembly without it . sect. 2. the practice of our church as to frequent communions . i. having thus consider'd the rules and examples that the scriptures afford us in this point , let us in the second place compare the rules and practices of our church with this pattern . i will not pretend that they come fully up to it , this being the most defective part of the reformation ; but i doubt not on view it will appear that our church comes nearer the scripture precedent then perhaps any other . 't was the design of the reformation to throw out the corruptions of the church of rome , and to bring things back to what was practised in the apostles time , and in the purer ages of th● church . and as to the present point before us , our reformers found two corruptions crept in by time : the first was , that the priest received the lord's-supper alone , without the people , which destroyed the nature of this holy sacrament , as a communion ; the second was , that the people thought they had sufficiently observed the lord's-day if they saw mass , without understanding it , or receiving . our church therefore to reform the first of these , ordains , that there shall be no communion , except 4 ( or 3 at the least ) communicate with the priest. so where 3 are willing to receive , the ministers may proceed to the holy communion every lord's-day . for our saviour has promised that where two or three are met together he will be in the midst of them . three therefore make a congregation , and have a title to the ordinances of christ ; and there is no reason that the obstinacy or negligence of others should hinder such as are willing from worshiping god , according to his institution ; and therefore our church has taken care to provide for them , by ordering that some part of the communion-service be read every lord's-day ; both with design to put all people in ? mind of their duty , and to accommodate such as can be prevail'd on herein to live up to the rules of scripture , and the practice of the primitive church . 2. 't is ordered , that in cathedral and collegiate churches and colledges , where there are many priests and deacons , they shall all receive the communion every sunday at the least . 3. that every parishioner shall communicate at least three times in the year , whereof easter to be one ; and surely such as cannot fit themselves so often , must , in their own opinion , be out of a state of grace , and deserve to be excommunicated by the church . 4. lastly , as to our practice , we have prevailed so far , that universally the lord's supper is celebrated thrice every year ; and where either our perswasions , arguments , or entreaties can prevail with our people , we have monthly communions ; and in cities and large towns , by the changing the monthly days in several churches , people that are devoutly disposed , have opportunities of receiving weekly : and we have reason to bless god that our church wants not some , and i hope i may say many such . 5. upon the whole , it must be confessed , that to hold solemn assemblies of christians ▪ without communicating , is a corruption of popery , and came in by dissolution of manners , and slackning of the discipline of the church ; and tho' we have not been able to root-out and reform this popish practice intirely , yet we have done our endeavour ; and , by god's blessing , may say we have made some progress in it ; insomuch that if we take that for ordinary which has a constant fixed time for its observation ▪ the holy sacrament is an ordinary part of our publick service of god. and i verily perswade my self , that by god's assistance we should have brought our people before now to the scripture-order of constant weekly communicating , had not the ill example and obstinacy of those that separate from our church , encouraged them in their negligence , and weakened our discipline : for our church orders non-communicants to be presented and punished ; and our ministers do not generally flatter the people in their sin , or dissemble their duty in this point ; but frequently and earnestly , by sermons , admonitions , and treatises purposely published to this intent , press them to it ; and therefore we are blameless before god and man. nor is it our fault that the practice of our people is not reformed , according to the pattern of the apostolick church , and the rules of our own : so that we cannot be accused of laying aside the commandments of god , or of teaching any doctrine of our own invention , in this particular ; tho' we are yet too far short of the primitive practice and institution . sect. 3. the practice of the dissenters about frequency of communicating . i. i come now ( according to my former method ) to you , my friends , who dissent from us , and intreat you to examine , with me , your principles and practice , by these scripture-rules and examples : and here first i must observe to you , that you have no fixt or set times for the administration of this sacrament ; on the contrary , your directory orders , that the times how often this is to be celebrated may be considered and determined by the ministers and other church-governours of each congregation , as they shall find most convenient for the comfort and edification of the people committed to their charge : by which rule , the lord's supper is excluded from being any ordinary constant part of god's service , it being referred to the discretion of the ministers and elders of each congregation to determine , as in other occasional things , how often the people shall have the comfort of it . it had been as reasonable to refer it to their discretion how often the people shou'd have the comfort of hearing the scriptures read , of joyning in the praises of god , or in prayers to him ; which yet they determine they are obliged to every lord's day . had they made the same rule for the holy communion , they had indeed conformed to the scripture-precedent , and might have pretended to some reformation : but to leave the celebration of this feast altogether discretionary , i have shewed to be directly against what we find practised in scripture . ii. whereas it is a corruption of popery to suffer the people to be present at the publick assemblies for worship and celebration of the lords supper , without being obliged to receive ; your teachers , instead of endeavouring to reform this abuse and innovation , have fallen into another practice as unprecedented in scripture , the excluding this sacrament intirely from your ordinary solemn meetings . and truly in this point you seem more inexcusable than the papists themselves ; for the papists order the elements to be consecrated every lords day , and distributed to those that desire it : but your teachers neither offer it to the people , nor invite them to it ; nay , so far are they from it , that they do not so much as afford an opportunity to those that desire to be constant receivers : which is plainly to multiply the abuses introduced by popery , instead of reforming them . iii. they rarely press their people to communicate ; they have few sermons or discourses to that purpose ; and many of them condemn our zeal , for endeavouring to restore the constant communion precedented in scripture . i must further make you sensible that your practice is yet worse than your principles . your directory owns that the communion , or supper of the lord is frequently to be celebrated , &c. but it fares with this , as with all other indefinite rules : they signifie only that people may do what they please in the case . no body can certainly tell what frequently , many , often , or convenient , signifie ; and therefore where only these words are used in a rule , it is little better than to have no rule at all ; as appears in this very case : for when people were relaxed from the particular and certain rules of our church , by the first breaking off of those of your perswasion from us , the lord's supper was laid aside wholly for several years by some congregations ; and at last too many came to look on it as a matter of no constant necessity . i appeal to you , whether it is not yet reckoned a great thing among many of you , if once in a year or two a communion be celebrated in one of your meetings ; nay , among some of you it 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 sence of the obligation of receiving it at all ; and your ministers indulge them so far in this corruption , that a man may live comfortably amongst you , and with the reputation of a professor , to thirty or fourty years of age , and never receive at all ; and by the best enquiry i cou'd make , i cou'd not compute that one in ten that goe to your meetings ever receive through the whole course of their lives , notwithstanding christ's positive command to do it in remembrance of him. so unhappily are men over-seen 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 amongst the most degenerated or barbarous people that ever called themselves christians . and therefore , if you have either any true regard for scripture , or reverence for the constant and vniversal practice of the church of god. you ought to reflect upon your practice herein ; and consider how you can answer it to god , or your consciences . i will not examine the reasons , commonly given for your omissions in this weighty affair , since it is manifest no reason of man's invention ought to be admitted for direct disobedience to christ's command ; if you are christians in earnest , you ought , as often as you have opportunity , to remember the great love of our lord and master , as he has commanded ; and your ministers ought to take care to afford you frequently such opportunities . if you or they neglect this , i do not see how you can with reason insist so much on the purity and observation of christ's institution . conclusion . i have gone through the five principal parts of the publick worship of god ; and ( i hope ) in all of them have made good what i first undertook , and shewed that there needs no more to justify the publick service of our church , than to compare it with the rules and examples of scripture . i have only a few words to add by way of conclusion , first to my brethren of the clergy , and then to the laity who are under my charge . to the conforming clergy of derry . 1. and first as to you , my brethren . , that are of our communion , and owning my authority , let me , as a brother and a fellow-labourer , exhort you to be thankful to god , that has entrusted you with such an excellent ministry and service , which being built on so sure a foundation as the word of god , can never be shaken , or put you to any great difficulty to defend it , since you need no more than the plain words of your bibles , without gloss , or commentators , to assert and justify it . 2. let me recommend to you reverence , devotion and diligence , in the use of this service . i have already observed that there is a language of gestures rather more significant and affecting than that of words . it becomes us therefore not only to love and use our service , but likewise to recommend it to the people , by a distinct and affectionate manner of pronouncing and reading it , and by a devout and grave behaviour at it . this can never be pressed too much on you , or on others by you ; since 't is absolutely necessary to give life and efficacy to it ; as the contrary will expose the best and most sacred thing to contempt ; and bring a greater disparagement on our service , then all our adversaries endeavours can ever do . tho' our service be appointed by god , and warranted by scripture , yet even god's appointments are abominations to him , when separated from the heart , and are only acceptable to him , as they contribute to inward devotion . let me therefore intreat you to labour so to perform the service of our church , that it may attain the end for which god has design'd his worship . 3. since the service of our church is such as god has required in his word , let nothing discourage us in the use of it : let us remember that we perform it in obedience to god ; and tho' some hate , some revile , and some despise it , yet that the author of it is able to vindicate it . this is no new thing , 't is the entertainment the world has generally given god's service , and his truths : and therefore neither obstinacy , perverseness , or negligence of the people , whom you are to persuade , ought to discourage you . be diligent , be constant , be resolute , and be assured that god will always give you success so far as is necessary to support his truth . all means are therefore to be attempted ; and when one faileth another is to be applied ; and the more averse people seem to the way of worship prescribed by god , and the more eager they are for any corruption , the more industry is to be used to bring them off from it ; and when all other means fail , earnest prayers and intercessions with god still remain : we are never to dispair whilst we have god's truth on our side , tho' whole provinces should fall off from the church , as all they in asia did from st. paul , 2. tim. i. 15 . tho' few or none should believe our report , as it happened to our saviour himself ; yet god will have a reward for the faithful endeavours of his ministers ; and therefore me must not desist , tho' people seem obstinate , but in season and out of season , by exhortation and writing , by all means of importunity and industry , we must press them to their duty , and endeavour to bring them back to the purity of god's worship as he has instituted it . 4. let me put you in mind , that the motives you have to do your duty are the most noble and generous that can be ; and you have this advantage , that you cannot be supposed to be zealous in your office out of any private interest , or prospect of particular profit . your maintenance and preferments are ascertained to you by law , and do not depend on the voluntary contribution of the people . and as you are under no temptation to please them , by complying with their vices or humours , so neither can you be suspected to be diligent and industrious in your office out of any such mean considerations . since therefore what pains you take may well be supposed to proceed only from sense of duty , and the love of god , let me entreat you to labour in it . it is certain , that neither popularity , faction , nor worldly interest can influence you to this , so as they may some , that have no other way to attain to honour , or support , but by making or gaining a party . but god forbid that true piety and zeal for souls should work less effectually upon you , then those carnal and servile motives do on others . let me therefore earnestly encourage and intreat you to do it more and more , and that you will endeavour to become all things to all men , and decline none of those arts which are allowable , when applied , to gain the people to truth and holiness ; but very wicked , when employed to divide and seduce them . 5. let me put you in mind , that you are ministers of the gospel , and not of a party ; and therefore it concerns you to mind the common interest of holiness and religion , more then those differences that are often of little concern in themselves , and are insisted on only as the occasions and badges of those people , who being resolved to seperate themselves , are obliged to take up little differences for a distinction . the less you meddle with these disputes , it is commonly the better ; and indeed it is not prudent to mention them , till mens minds be fitted and prepared by a true sense of the great duties of religion : and then the best way perhaps will be to shew of what little weight they are , to cause or justify divisions or quarrels amongst christians . i am well aware that it may be objected to us , that whilst we press the great duties of the first and second table . and spend our pains and diligence in defending our common christianity against papists , socinians , deists and atheists , those that are our adversaries in these lesser points , have made their advantage of our being employed against the common enemy , to undermine us with the people ; nay , that some of them have even joined with those enemies to pull down our constitution . but yet i persuade my self that we are in less hazard from them , whilst we do our duty and apply our selves to the great and common obligations of our holy religion , then if we should leave this exposed to the assaults of our common enemies , to guard our selves from the attempts of such back friends . we must therefore have an eye to them ; but the other , the great and common truths , and duties of the gospel , must be our main business . i might add many more remarks proper to my present subject , but i know your own prudence and observation are sufficient to suggest them to you ; i shall only add my prayers for you , that god will encrease your wisdom and zeal , and effectually turn them to his own glory . to the dissenting ministers of derry . but as to you , my brethren , that disown my communion and authority , i have reason to fear that what i shall offer to you may receive some prejudices from my station and character , with which you seem offended ; yet reason is reason from whom soever it proceeds ; and i only desire that you would weigh seriously what i have here offered , in defence of the service of our church ; and if the arguments do not convince you , yet let me pray you to reflect thus far on the matter , as to remember that all mens minds are not of the same make ; and that it becomes you , and all good men , at least to treat our service with respect ; since we believe , and think we have proved , that it is clearly founded on the word of god. it will not excuse scurrilous , or unseemly reflections on it , to say that we are mistaken : for all men are fallible , and you may as well be mistaken , as you suppose we are ; and therefore lest you should be in the wrong , it will be the safest way to be modest in censuring . no man ought to take it ill that another proposes reasons against his opinion ; but to scoff at , or revile any practice , or opinion that another believes to be founded on the word of god , is not only ill manners , but is of dangerous consequence ; being apt to breed bitterness and animosities between the parties ; and if it should happen in a case where the practice , or opinion is really warranted by the word of god , it would be blasphemy and impiety . and therefore in all matters of religion we ought to avoid this manner of treatment ; and whatever book uses it , we need trouble our selves no further with it , for it certainly is written only to serve a party , and not truth . there is another thing that in justice i think i may request of you , which is , that in your worship and practice , you will not make the difference between us seem greater then really it is . to abstain from a thing confessed to be lawful in the service of god , meerly because observed by us , is surely very far from a spirit of meekness and moderation : and therefore i may hope that you will not indulge your people in such affected distances , that can serve to no other purpose but to make parties irreconcilable ; and must proceed from a greater bitterness of spirit then a good man can be guilty of towards any christian. and that you may understand my mind the better in this matter , i will give you a few instances that i hope will be inoffensive ; and in which we may justly expect your complyance . 1. the first is in the use of the lord's prayer , which is owned in your larger catechism , to be not only for direction , as a pattern according to which we are to make other prayers , but may be also used as a prayer . and in your directory 't is recommended to be used in the prayers of the church . yet i am informed that you , my brethren , of this diocess , who separate from our communion , do universally neglect it , and thereby confirm your hearers in an opinion too common amongst them , that all forms of prayer are unlawful . and that for no other reason , that i can learn , but to keep up a difference from us in practice , where we really agree in point of doctrine : 2. your sitting at publick prayers , may be a second instance , in which we may reasonably expect some reformation . 't is a very irreverent thing in it self , against the command and examples of scripture , as i think i have sufficiently shewed , and against the opinion of your best casuists , particularly of dr. ames , de conscientia , lib. 4· cap. 18. sessio per se non est gestus orandi , quia nullam exprimit reverentiam neque in scripturis approbatur . that is , sitting is not of it self a posture of prayer , because it expresses no reverence . neither is it approved in scripture . yet i understand that this is the general posture in which your people offer their publick prayers ; and either because it is for their ease , or because you are unwilling to seem to lay any stress on outward performances , or lastly , lest you shou'd be like us , you indulge them in it ; and some of them are so ignorant that they reckon it a piece of superstition in us to kneel at our prayers ; and are averse to our service , amongst other reasons , because this is required at it . which notions , i suppose , you your selves do not approve ; and therefore we may justly expect that you shou'd endeavour to inform your people better , and bring them to a compliance with the rules of decency in their religious performances . 3. my third instance shall be in the matter of the holy sacrament of the lord's supper . i suppose no serious considering persons amongst you can deny but the celebrating it so seldom as it is done in your meetings , and the people's backwardness in receiving it , are very great faults ; and therefore we may reasonably expect that you should press home to your people the danger of their neglect , and represent to them truly the sin of it , so as not to suffer any to assume the name of a professor or a religious person , that doth not in some measure come up to the scripture-precedent in this particular ; and withal , so order the celebration thereof , that every one may have sufficient opportunities to receive , as the first christians did ; which in your present way of managing , is impossible : from whence you may be sure , yours is not the scripture-way , and therefore needs reformation . 4. let me put you in mind , that it is ordered by your directory ( as i have already observed ) that ordinarily one chapter of each testament be read at every meeting , and sometimes more . i think you cannot dispense with this rule , without being liable to just censure , from all that have a true value for the word of god : and yet i am informed that there is not one of your meetings in this diocess , where it is observed ; to the great detriment of our common christianity , and offence of your brethren . i know the people are fonder of sermons and lectures of human composure , than of the pure word of god in its naked simplicity ; but you know this to be a carnal and sinful humour in them ; and god forbid any that claims to be a minister of the gospel shou'd indulge them in it : and therefore as you wou'd maintain a due reverence in the people for the word of god , i think we may expect your conformity to us in this particular . 5. i suppose you very well know that the most learned and sober nonconformists do own that occasional communion with our church is lawful , and that people had better come to our worship ( at least where he that officiates is of ability and sobriety ) than sit at home on the lord's day , or frequent no assemblies at all ; and you cannot be ignorant that many thousands in these parts neglect all publick worship , and many suffer their children to die unbaptized , for want of ministers of their own communion ; and therefore in this case , it is a point of justice due to the souls of these poor people , and to our common christianity , to let them know that it is their duty to joyn with us both in worship and sacraments , as far as your brethren in england have allowed it on such occasions . 6. you are sensible that amongst those protestants that dissent from our church , some are congregational , and others presbyterians ; you of this diocess where i am concerned , 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 national churches . the difference between you and vs is concerning these particular districts ; namely , whether the government of them 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 its neighbour congregations , but is not under any common government with them . 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 . now it is manifest 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 is possible on your principles and ours to preserve unity , and to keep up some value for excommunication , and other censures of the church ; since he who is censured in one church cannot be received into 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 ; and our learned men have carefully answered all the principal writers of that sort ; so that no books of that kind have remained unanswered , but such only as were meer repetitions of what had been said and answered before . i do not remember any of you have of late undertaken the defence of this important truth ; tho' the assembly of divines in their humble advice — concerning church-government ( which i suppose you approve ) do prove it from the holy scriptures , in their title of classical assemblies . now we think , in justice to your own cause , as well as to us , you ought to warn your people against those books that maintain principles contrary to us both ; at least not to bear them in hand , that those books written against vs , make for you ; for this will appear a great piece of insincerity , as well as ingratitude ; and will tempt the world to believe that you are willing to encourage principles destructive to your own cause , ( as the principles of those books manifestly are in this very point ) so they do but serve a turn , and strengthen your party amongst the ignorant people . 6. lastly , i think we may justly expect from you a ready concurrence with us to beat down such vices and immoralities as are confessed on all hands to be against our common christianity ; such as adultery , fornication , blasphemy , profanation of the lord's day , &c. and since the bishop's courts are legally impowered to punish these , and many are guilty of them who yet will not appear or submit to acknowledge their sins , and upon that account are excommunicated : the least that can be expected from you in these cases , is , not to encourage such sinners in their obstinacy , or to admit them to communion amongst you , whilst they lie under such censures ; which might be a means to reform , in some measure , these crying vices . these are but a few of those things that might be instanc'd ; in which we may concur in our practice , as well as we do in our opinions ; and if we did , i perswade my self , that tho they did not bring us to one religious communion , yet they might much contribute to our living easily with one another , and take off that uncharitableness which our religious dissentions are apt to cause amongst us : however , it wou'd be a great satisfaction to me , and i shou'd reckon it some kind of success in my office , if i cou'd prevail with any sort of people , that profess to meet in the name of christ , to come nearer to his institutions in their worship ; tho' i should not be able to perswade them to the communion whereof i am a member . to the conforming laity of the diocess of derry . as to you , my friends and brethren of the laity , who profess your selves members of the established church ; it hath pleased god to place me amongst you , and to give me an inspection over you ; and 't is chiefly on your account that i have written and published this treatise , that it may be a pledge and testimony to you of my concern for you , and make my care to reach as far as may be amongst you . i hope my labours this way may be useful to you , to settle the minds of the doubtful , and to awaken you all to diligence and zeal in the performance of the service of god. the great principles of your religion , as you are members of the established church , are uncontroverted on all hands ; and i have here endeavoured to shew that your particular way of worship is warranted by the holy scriptures . you have reason to bless god , that he has afforded you so many conveniencies of frequenting it : in which he has been pleased to give you so manifest advantage above your dissenting neighbours , that notwithstanding their numerousness , you have five places for worship , for one that they have . this will render you inexcusable , if you neglect attendance at them , or spend any lord's day ( as is too common in this country ) in a meer rest from labour , without any publick worship . i must likewise put you in mind , that our service is not only fitted for the publick , but is likewise proper for private families ; and therefore i would advise you to make use of the words with which our church has furnished you , in your houses , as well as in the church . at least to use such select hymns and collects as seem most adapted to that purpose . and at more solemn times i conceive our litany is as full and proper a service as any master of a family can desire to offer to god. i must therefore most earnestly & passionately exhort you , by the name of our lord jesus christ , for his church's sake , and your own , that you will add diligence and zeal to this your reasonable service , and prepare your hearts to seek the lord your god in his holy worship . and particularly that you wou'd endeavour to convince the world , that it is not faction , or a party you contend for , but the fruits of righteousness ; and thereupon strive rather to out-live those that differ from you , then to out-argue them . let the innocency of your lives , and your christian moderation convince them of the unreasonableness of their separation from you. i beseech the god and father of our lord jesus christ to multiply his grace and peace upon you ; and to influence you by his holy spirit , that you may be perfect in every good work ; and particularly in that of worshiping him in purity and holiness . to the dissenting-laity of the diocess of derry . as to you , my friends , that dissent from our communion , it remains only , that i beseech you in the spirit of meekness , ( as one that is appointed by the providence of god , and the care of a christian magistracy , to watch over your souls ) that you will seriously consider , and lay to heart what i have here tender'd to you. i cannot prevail with you to come and receive instruction from my mouth ; and therefore i have taken this way to inform you. i will only add a few observations , which i recommend to you , and shall leave the success intirely to god. 1. therefore you may observe that in this treatise i have not led you into long reasonings , or the intricacies of human learning ; but i have referred you to your bibles , and you need go no further then to them to be satisfied whether the things i have said be as i have represented them or not . those of berea are reckoned a noble people ( acts xvii . 11 ) because they searched the scriptures , and i pray most heartily to god to give you a part in that nobleness of mind , that you may search and find the truth . 2. i wou'd desire you to observe that it ever has been , and in all probability ever will be the humour of the world , to be more fond of their own inventions then of what god commands . if we look thro' the whole scriptures we shall find , that the prophets sent by god , the doctrines revealed by him , and the worship he commanded , have had but ill entertainment amongst the people . there never appeared half so much zeal or inclination in the generality of men , for the true god and his worship , as for the false gods , and their prophets . and there is an obvious natural reason for it , since what man invents must needs have a near agreement to the carnal and corrupt inclinations of our depraved nature , then what god prescribes : which is the very reason that induces men to change the institutions of god , and substitute their own inventions instead of them . a thing that wou'd never come into any man's mind , if he did not find more ease or gratification to his humour in them , then in observing god's commandments . if it were proper to refer you to the history of the church , you would find that most of all the corruptions in the worship of god were introduced by the fondness and violent inclinations of the people for them : and that the church governours did long oppose them , and were brought with difficulty at last to comply with them . thus the worship of images , prayers for the dead , purgatory , the intercession of saints , half communion , being present at church assemblies without receiving the lord's supper , and worshiping the host , were all vulgar practices at first , against the opinion of the governours of the church , who generally opposed and condemned them ; but being human inventions , the people were so violent for them , that there was no withstanding them , so that if the governours they had would not comply , the people did set up those that wou'd . now let me entreat you to reflect a little , and consider with all seriousness whether there may not be something like this in your own case , especially in the matter of extemporary prayers . it is plain you have brought them into practice against the opinion and constitution of the church governours , and of the first reformers , who all did settle lyturgies in the churches which they reformed : this knox did in scotland , whose lyturgy 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 liturgyes are still used by them . yet i find this weighs not much with you , tho' you seem to me to have little to oppose to it , besides a strange fondness and passion you have entertained for the contrary ; and let me tell you that it is no hard matter to give a reason why the generality of the people are better pleased with such extemporary prayers , than with forms : for can any one wonder that a prayer which people never heard before , and is adapted to the fancies and humours of a party , with all the advantages which novelty gives , shou'd gratifie carnal and itching ears , more than the fixt and settled prayers of a church , or that form dictated by christ himself ? to joyn in these with devotion , requires us duly to prepare our hearts , to strain and lift up our minds with much seriousness and attention , or we cannot be affected by them , whereas there is a pleasure , and a kind of sensual delight , in the novelty of the other prayers ; and the tone with which they are sometimes delivered , makes the hearers imaginarily devout ; tho' they come to them without taking pains to strain their minds to true devotion . but you ought to remember that images and relicks and mediatory saints had the very same effect on people long ago ; which made them so fond of them , that they brought them into their worship , in spite of the bishops and pastors of the church ; as you have now brought in extemporary prayers : but 't is rare to find the generality of men fond of what is truly spiritual ; and therefore people's fondness of your peculiar way of worship is so far from being an argument for it , as i find some of you use it , that on the contrary it is a shrewd presumption that it is not from god : especially since ill people are fond of it , as well as good ; as is manifest from many undeniable instances ; which could not be so if it were truly , and of it self , spiritual . 3. i would desire you to consider that nothing can generally induce our clergy to decline these extemporary prayers , but their conscience and conviction that they are not convenient in the publick service of god : 't is manifest that extemporary prayers would be much more easy to most of us , and less burthensome 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 tryed both , whether is most easy : there are such both amongst you and vs who have made the experiment ; and i dare referr it to them to declare on their consciences , which of the two services they look on to be the greater burthen to him that performs them . whatever you may think , if we would indulge our selves , it were no hard matter for the meanest of vs to pass an extemporary prayer on our auditory , or to turn the heads of our sermons into one . lastly , i have one thing which i would more especially request of you , that you would believe that i sincerely and heartily desire and study the good of your souls ; and that i have in this treatise endeavoured to promote it , and by god's assistance ever shall in all my undertakings . and if you had the same apprehensions with me , you would not wonder at my concrn in this matter ; for how is it possible that any man that has a zeal for the purity of god's worship , should not have his spirit moved within him to see a well-meaning people so strangely misled , as to content themselves to meet together , perhaps for some years , with a design to worship god , and yet hardly ever see or hear any thing of god's immmediate apointment in their meetings . now to my thoughts this is manifestly the case of many of you ; since a man may frequent some meetings amongst you for some years , and never hear a prayer , a psalm , or chapter which has been immediately dictated by god ; and never be called 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 required these in his worship ; and therefore i hope you will take it in good part that i endeavour to restore them to you. i have only to add my most earnest prayers to god for you. and to beseech him who is the god of mercy and purchaser of his church , by a price inestimable , to vouchsafe his blessing to these my endeavours for your souls instruction ; that you may reap the benefit , and i the comfort of them in the great day of our lord jesus christ ; who only is the true teacher of souls , by his spirit ; and is able to seal the instructions of his ministers to your hearts , to open the eyes of your understandings ; and to guide you into all truth . finis . errata . page 5 l. 20. for words read word . pa. 13 l. 10 , r. the timbrel . p. 14 l. 16 r contrary : p. 24 l. 22 for judge it , r. judge of it . p. 33 ult . r. pursuance . p. 39 ult . levitical . p. 41 l. 15 r. omitted , p. 45 l. 11 instead of exclusive of the use of forms , r promise to furnish us with words in prayer , without the use of sett and premeditated forms . p , 54 l. 6 r. rashness . p. 72 l. 15 and 16 r. people . p. 73 l. 3 r. throughly . p. 83 l. 16 instead of the first of put in a semi-colon . p. 97 l. 7 r. deceive . p. 98 l. 25 r. meditated , p. 101 l. 11 r. calendar . p 112 l. 1 after the same r. person . p. 114 l. 16 r. in the next . p. 115. l. 4 de . which ibid. p , 16 for much deelare r. much more declare . p. 118 l. 17 after for ic , r. and that . p. 120 l. 1. after and r. to . p. 127 l. 1 after scriptures a colon . ib. 3 after supper a comma . p. 131 l. 7 de . are . 137 l. 16 de . their . ib. l. 18 r. receive . p. 149 de . a. p. 164 l , 14. for owning r. own . 169 l. 3. after table a comma . notes, typically marginal, from the original text notes for div a47436-e3420 * much to this purpose might be urged out of the rabbins ; but the author thinks it fit to confine himself to scripture . see durel and knoxes book of disc. notes for div a47436-e16390 the author's intention is not to assert that the scriptures require kneeling at the lord's-supper , but to shew that it is not contrary to the institution of christ , or practise of the apostles , who compare our receiving it with the jews partaking of their altar , to which they approached with adoration . a second admonition to the dissenting inhabitants of the diocess of derry concerning mr. j. boyse's vindication of his remarks on a discourse concerning the inventions of men in the worship of god : with an appendix containing an answer to mr. b's objections against the sign of the cross / by william, lord bishop of derry. king, william, 1650-1729. 1696 approx. 363 kb of xml-encoded text transcribed from 144 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a47442 wing k534 estc r4453 13080512 ocm 13080512 97229 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47442) transcribed from: (early english books online ; image set 97229) images scanned from microfilm: (early english books, 1641-1700 ; 743:8) a second admonition to the dissenting inhabitants of the diocess of derry concerning mr. j. boyse's vindication of his remarks on a discourse concerning the inventions of men in the worship of god : with an appendix containing an answer to mr. b's objections against the sign of the cross / by william, lord bishop of derry. king, william, 1650-1729. [4], 281, [1] p. printed for r. clavel ..., london : 1696. advertisement: p. [1] at end. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng boyse, j. -(joseph), 1660-1728. -vindication of the remarks on the bishop of derry's discourse about human inventions. sacraments. public worship -early works to 1800. 2004-08 tcp assigned for keying and markup 2004-08 apex covantage keyed and coded from proquest page images 2004-09 judith siefring sampled and proofread 2004-09 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a second admonition to the dissenting inhabitants of the diocess of derry , concerning , mr. j. boyse's vindication of his remarks on a discourse concerning the inventions of men in the worship of god. with an appendix containing an answer to mr. b's objections against the sign of the cross. by william lord bishop of derry . london , printed for r. clavel at the peacock in st. paul's church-yard . 1696. heads of the discourse . chap. i. matters of fact. sect. i. the numbers of those that neglect all publick worship on the lord's day . p. 3. ii. the frequency of sacraments . p. 11 iii. the number of communicants . p. 20 iv. the directory a hindrance to communions . p. 24 v. mr. b's excuses for few communions examined . p. 27 vi. the reading the scriptures . p. 38 vii . the mysteries of religion . p. 44 viii . the catechism . p. 54 ix . bodily worship . p. 59 x. the practice of reverence by dissenters . p. 75 xi . the praises of god. p. 77 xii . the rule of human prudence . p. 79 xiii . the 3d , 4th and 5th canons . p. 97 xiv . mr. b's demands . p. 99 xv. mr. sq. p. 107 xvi . personal vindication . p. 112 chap. ii. of the reasoning part of mr. b's book . sect. i. mr. b's stating the case as to purity of worship and discipline . p. 126 ii. mr. b's partiality p. 138 appendix . containing an answer to mr. b's objections against the sign of the cross. sect. i. the proper method to discover the true nature of sacraments as signs . p. 159 ii. that sacraments are primarily signs of god's grace , & not of our duty . 171 iii. that the scriptures warrant us to use other signs that are not sacraments for the several uses assigned by mr. b. to sacraments . 201 iv. of representing signs . 208 v. of obliging signs . 221 vi. of distinguishing signs . 240 vii . that the cross is such a sign as the scriptures warrant . 251 conclusion . 274 a second admonition to the dissenting inhabitants of the diocess of derry , concerning mr. j. boyse his vindication of his remarks on a late discourse of william lord bishop of derry , concerning the inventions of men , in the worship of god. chap. i. concerning matters of fact. i. i thought it necessary in a former admonition to give you some account of my design in my book concerning the inventions of men in the worship of god , in order to enable you to pass a judgment on mr. boyse's remarks on it : he has thought himself concerned to write a vindication of them ; and tho' i do not suppose it very necessary , i shall give you a few reflections on it . it consists of matters of fact and reasonings . i shall say a little to each of them , and leave you to judge of it . and i pray most heartily to god that it would please him to direct you . the matter is of great moment , since it concerns the worship of god ; and ( whatever mr. boyse would suggest ) the true point is , whether about nine in ten of you shall worship god publickly any where on the lord's day , or stay at home ? if i can prevail with you to come to the established worship , you may easily and conveniently worship god in your parish churches every lords ▪ day , or oftner ; and receive the lords-supper four times every year , at least , and oftener if you desire it . but if i cannot perswade you to this , about nine in ten of you must stay at home , as you have done for many years , and perhaps not have a fit opportunity of communicating afforded you once in seven years . sect. i. concerning the numbers of those that neglect all publick worship on the lord's day . this then shall be the first matter of fact , of which i shall endeavour to make you sensible , since mr. boyse questions it , and jests at my concern about it , vind. p. 2. the account he opposes to it is in these words , that in the parish of templemore , alias derry , there are two meetings , in which there will be found above 2400 who ordinarily worship god every lord's day — the least congregation amongst you are ordinarily 600 , and some above a thousand that do worship god every lord's day , so that where ministers are settled you do not know of one in twenty that do not ordinarily attend publick worship . this account he says he has from your ministers : you will easily be judges of the truth of it ; and therefore i desire you to consider , ii. first , that even in derry there are congregations much less than 600 , and seldom in burt above 400 or 500 ; and that those two meeting-houses , tho the largest , will not hold 1200 to hear . i sent to count , and am assured both have not a thousand ordinarily . 2dly , i desire you to remember , that tho' these meeting-houses are both in the parish of derry , yet the inhabitants of 11 parishes depend on them , who have no nearer , or more convenient meetings to go to : that is to say , fanthen , desertegny , clonmany , coldagh , clonca , donagh , movill , clandermot , part of faughanvale , part of cumber , and part of donaghedey ; a district in length from malin to donaghedey church , about 33 miles ; and in breadth , from the church of faughanvale to the lower end of inch , about 14 miles : in which there are 14 churches and chappels ; and in which 12 conformable clergy-men continually officiate , preaching in the morning , and catechizing , for about one half of the year , in the afternoons , with an explanation of some heads of the catechism : this scope of ground is well inhabited ; and if i mistake not , is near as big as the county of dublin , and contains , at least , one fourth part of the whole diocess ; and if there be in the parish of templemore of your perswasion 2400 as mr. boyse intimates , and i do believe there are , there can hardly be less in the other 11 parishes than 4 times as many , and then in all about 12000 depend on these two meeting-houses ; of which i doubt , if a thousand attend publick worship on one lord's day with another : and if we allow 1200 as mr boyse suggests , yet it doth not mend the matter ; for it is still but a tenth part of the whole . iii. your next meeting is yet in a worse condition , for there depends on it tamlaghfinlagan alias ballykilly , drumchose , aughanlow , balteagh , dongevin , banagher , part of cumber , part of faughanvale , and of tamlanghard ; a district containing some of the richest and best planted parishes in the county of londonderry , and in length , from the point of magilligan to the further part of banagher , at least 20 miles , and in breadth from the church of faughanvale to the utmost part of balteagh or drumchose about 14. yet here the meeting-house will not contain , as i am informed , above 400. the like may be said of the meeting of aghadowy ; upon which there depend the parishes of aghadowy , kilrea , desertoghill , erregill , part of macosquin , part of tamlaghocrielly , and the chappel of fagevy in length from the old church of camus , to the most distant parts of tamlaghocrielly 13 or 14 miles ; and from the ban river to the most distant parts of desertoghill , about 10 or 12. the like might be shewed of magh●ra , ardstra and donaghmore ; and there needs no more to prove the truth of this than to consult the maps of the counties . iv let me add , that even these are not constantly supplyed ; for the ministers , what on account of assisting their neighbour ministers at sacraments , what on account of their visiting other parts of the kingdom ; and what on account of their private affairs , do frequently miss and disappoint their people ; insomuch that in ardstra , for example , their minister has been absent at least 7 or 8 months . if then we lay these things together , and take one meeting and one sunday with another , i think my computation was very modest , when i conjectured , that hardly one in ten of you worshiped god any where on the lords-day . v. but because i would have as little dispute with mr. boyse as possible , i will take his own computation , and allow , 1st , that there are 9 meeting-houses in the diocess ; tho really for the last 2 years there has been only 8 , and for the last 7 or 8 months , only 7 2dly , i will allow that there are 700 at each meeting ( mr. boyse sayes 600 ordinarily , and some above 1000 ) tho' really take one sunday , and one meeting with another , there are not 300. 3dly , i will allow that there are but 30 thousand dissenters in the diocess ; tho really there are more . and now let us see how many worship god on the lords day ; and how many prophane it by staying at home , according to mr. boyse's own account : and it is thus ; nine times 700 make 6300 , the number of worshipers ; which taken out of 30000 , there remains 23700 that stay at home and attend no worship at all . perhaps half as many as worship god in all the dissenters meetings in ireland . a thing that deserves a serious consideration and concern ; and tho mr. b. seemes to make light of it , ( vind. p. 2. ) yet sure to use my endeavours to perswade these 23000 to attend their parish churches , rather than to stay at home on the lords day , was my duty as a christian bishop and pastour ; and how mr. b. will answer to god , that he has contributed to hinder my endeavours , tho he professes he did not design it , i leave it to our common judge and master . vi. neither mr. boyse nor your ministers could be ignorant of this , since it arises clearly from their own compuration . and i leave you to judge , whether it looks not like amusing the world , and serving a party to publish such an account as he and they have done : for to tell us of two meeting-houses in one parish , when indeed there are only those two in one quarter of the diocess , i am sure looks like such a design . yet this has been your case for many years past , and is like to be in a great measure for many to come : for when can you expect ten ministers more than you have in the district of derry and burt ? and yet these would be rather of the fewest to accommodate each place with a meeting at a due distance : vvhen can you expect seven instead of one in the district of ballykelly ; or six in the district of aghadowy , and proportionally in the rest ? vii . i desire you to observe , that mr. b. p. 26. declares , that it was not his design to hinder you from joyning with the established church in our ordinary lords-day service , and expresly declares his own opinion for the lawfulness of it : i hope your own ministers are of the same opinion , since he professes p. 24. that he had a just call to write his remarks , and that from the dissenting ministers of this diocess : and three of them , by their certificates , seem to approve of his performances . if then it be their opinion , that it is lawful for you to joyn in our publick worship , at least when you cannot go to your own meetings , and that you had better do so than stay at home , especially where the established ministers are sober , able , orthodox and diligent , as those of this diocess i presume generally are ; i desire you to call to mind whether your ministers have declared their opinion to you in this point or no. if they have , consider how you will answer your neglect of god's publick worship so long , at the last day , when it shall appear you might lawfully have joyned in it . but if your ministers have not made any such declaration of their opinion in this point , tho they know it to be lawful , judge with your selves , whether they have discharged the office of faithful guides to you , in revealing to you the whole will of god , as they ought to have done ; since they have suffered for many years , and yet do suffer about nine in ten of you to stay at home on the lord's day , and joyn in no publick service of god , rather than joyn in the worship , praises , prayers and sacraments celebrated in your own parish churches , or hear the scriptures read , and the great mysteries of the kingdom of heaven opened to you by such ministers as you cannot but in your conscience acknowledge , and many of you have acknowledged , to be equal to your own in piety , learning , diligence and industry , and who would have been eminent amongst you , if they had been of your party . i conceive the resolution of this question to be of great moment to you , and a great step to our peace and union ; and therefore you ought every one of you to require your ministers direct and positive resolution in it : by which you will perceive , whether your guides are of one mind in this weighty affair ; and if they be , you 'l consider how you came to be ignorant of it , as your practice and profession declare you are , and where the fault is to be laid . i the rather press this , because i know that several are willing and desirous to frequent the publick worship , but dare not , fearing the malice and hatred of their neghbours , who treat them as apostates that do so , and contrive their ruine . the truth is , your ministers have preached you into a dislike of the established worship , they have represented it as * idolatrous , and by these means they have entirely separated you from us , as to all publick worship , and have got you to depend on themselves : and now when they have you , they are not able to supply you , but have dealt with you as the false mother did with the child before sol●mon , they would rather you should not worship god at all , than with us . but whether this looks like zeal for god's worship , i must leave it with you to judge : as for my self , i hope i shall not be reputed ( i am sure i shall not become ) your enemy , because i tell you the truth ; and shall apply the words of st. paul , gal. 4. 17. to you and your teachers , they zealously affect you , but not well , they would exclude you , or rather us , ( as in the margine of your bibles ) that you may affect their . sect. ii. concerning frequency of sacraments . i. but , secondly , because the frequency of your sacraments ( which is the next greatest matter of fact ) has a great dependance on this last ; i shall consider it next , and compare my assertions with mr. boyse's , and engage you to judge who comes nearest the truth . my words at which mr. boyse takes so great exception are these , dis. chap. 5. sect. 3. n. 3. when people were relaxed from the particular and certain rules of our church by the first breaking off of those of your perswasion from us , the lord's supper was laid aside wholly for several years by some congregations . i appeal to you , whether it is not yet reckoned a great thing among you , if once in a year or two a communion be celebrated in one of your meetings , nay , among some of you it is omitted for several years — by the best enquiry i could make , i could not compute that one in ten that go to your meetings ever receive thro' the whole course of their lives — i should be glad to find that i were mistaken in this computation . mr. b. denies every one of these , with many hard words ; and asserts , p. 136. that it is universally usual in every meeting where an ordained minister is , to have the lord's supper administred once a year , and twice in the larger towns. to convince the world of the truth of what i said , and of mr. boyse's mistake , i laid down the account i received of this matter , and found that the sacrament was administred but about nine times in seven years in all the meeting-houses of the diocess before the writing of my admonition , which was may 1694 , as appears from the date of it : mr. b. is very ill pleased with my computation , and alledges , that a very particular enquiry has been made . ( vind. p. 16. ) the account of which he sums up in these words , the year 88 falling within the compass of the seven years mentioned by the bishop , you had it in that seven years 22 or 23 times . if it had been thus , it is very little to the purpose , since even so it doth not amount to once a year in every meeting where there was an ordained minister . but mr. boyse might have observed that eight of these were celebrated amongst you last summer , since my admonition ; that is , at burt , strabane , donaghmore , ardstra , ballykelly , aughadowy , maghera , and derry . this last appears by the derry certificate it self to have been july 22 , 1694 , near three months after my admonition was written ; which shews , that he includes the sacraments of summer 1694. there remains then confessedly but about 14 ; and i do not think it material to contend about five sacraments in a whole diocess in seven years . ii. but secondly , mr. b. is so far from shewing any mistake in what i asserted , that i think he has furnished me with a sufficient proof of it , for he affirms , p. 16. that after a very particular enquiry , he finds in the years 87 and 88. the sacrament was administred in derry twice , in donagheede twice , in drumrah twice , in ardstra twice , in urny twice , in donaghmore twice , in lifford once , in clandermot once . these then are all the sacraments , that your ministers on a particular enquiry could find administred in these two years in this diocess : and indeed , i perceive they took great pains in the enquiry , sending quaeries about to this purpose ; it appears then , that in other meetings in this diocess there was none administred in those two years ; and of such as had ordained ministers , there was these following : 1 burt. mr. ferguson their present minister . no sacrament in 1687 or 88. they had before , mr. grahms , mr. haunton , mr. haliday ; these officiated about 20 years , and had but three sacraments that i can find . 2 ballykelly . mr. crooke their present minister , has served above 30 years . no sacrament in 87 or 88. when or how often before , not known . 3 aughadowy . mr. boyd their present minister , for above 30 years . no sacrament in 87 or 88. nor can i find when , or how often before . 4 tamlaghocricly . mr. gilchrest for many years before the troubles . no sacrament in 87 or 88. nor any before , that i can find . 5 macosquin . mr. lowry before the troubles . no sacrament in 87 or 88. before him , they had mr. boyd , mr. wilson , mr. eliot ; but no sacrament for 16 years that i can find . 6 maghera . mr. kilpatrick who officiated above 20 years . no sacrament in 87 or 88. the sacrament administred seven or eight times , and no more in those 20 years that i can find . 7 dumboe . mr. wilson , till the troubles and four years before . no sacrament in his time . mr. blair before , no sacrament two years before he died ; i cannot find how many before . 8 strabane . mr. wilson before the troubles for 20 years . no sacrament in 87 or 88. but one or two at the most in his time , as i can find . here you may observe , that eight meetings in this diocess for the years 87 and 88 , had no sacrament at all ; of the rest some had one , some had two , as is alledged ; which to shorten the dispute , i will take for granted ; since this is sufficient to prove , that it is a great matter if a sacrament be administred in one of your meetings in a year or two , which was my assertion . and i have been so far from wronging you in it , that it appears , after the most strict enquiry , that none had above one in a year ; in which number , mr. b. reckons six ; two had but one in two years , and eight meetings had none at all in these two years . but secondly , how they behaved themselves before those two years , appears sufficiently from the account i have added ; and if there should happen to have been twice more sacraments than i have an account of , yet it would not excuse your ministers from a very criminal neglect , and fully justifies my assertion , that the sacrament is often omitted for several years together in some of your meetings , and in some places for ten years or more : in which number , are tamlaugh o crilly , macosquin and strabane , the second best town in the diocess . thirdly , it shews what you are to judge of mr. b's assertion , p. 14. that it is universally usual in every meeting where an ordained minister is settled , to have the lords-supper administred constantly once a year ; here are eight had none in two years , and i doubt whether it has been a constant custom in any one meeting to have it once a year ; at least i have seen no voucher for it . iii. as to his asserting your having the lord's supper administred constantly twice a year in the larger towns , i have told you in my admonition , p. 153 , that i can call only three such in this part of the country , that is londonderry and strabane , in this diocess , and colrain in the border of it . now , as to londonderry , it has had this sacrament administred but twice in six or seven years , and colrain but once in that time . and as to strabane , tho' it , as well as the other , had a setled minister in it , before , and some time since the troubles , yet i am informed from good hands , that in six and twenty years the lord's supper has been administred but twice in it . the point then here is , whether the holy sacrament was administred twice yearly in larger towns , in which number these three are ; and if it was not , then mr. b. is mistaken . as to what i asserted of colraine and strabane , i find no doubt made ; but he produces a certificate from derry , in which it is said , that the sacrament was administred may 87 , april 88 , july 91 , july 92 , july 93 , and july 94. and the certifiers desire , that this may be compar'd with the passage i have above cited out of the admonition , p. 153. and mr. b. adds , p. 23. that he hopes i will either yield this point , or produce as credible vouchers as these . but i take this to be a full voucher for what i there asserted , and a demonstration that mr. boyse was mistaken , when he affirmed , that the sacrament was constantly administred twice a year in larger towns , rem . p. 136. this was the point in question , and mr. boyse's voucher is positive against him in it . i say , that in six or seven years ( that is from may 1688 , till may 1694 , when my admonition was written ) the sacrament was administred twice at derry , ( in which the certificate says three times ) twice in six and twenty years in strabane , and once in colraine in seven . all the contradiction then between this passage and the certificate is concerning one time in derry , that is 1691 , the account of the other towns being unquestionable . now , supposing my informers mistaken in this one time , i think it is very little to the purpose : here is an account of about forty years , and the informers , as is pretended , miss'd one sacrament ; whereas mr. boyse's informers mistook about fifty in sixty , to make the whole come up to two a year , as appears from this certificate . but after all , i am not satisfied that there is any mistake at all in my account in this one sacrament in dispute , and can produce good reasons for my believing so , if it were worth the while . however , i desire the oath that the certifiers offer about the truth of their certificate in all the parts of it , since it carries a manifest sign of some tampering in it , being dated sept. 25. 1694. and signed by alexander lecky , mayor elect , who yet , as every body may know , was not elected mayor till november following . upon the whole , if mr. b. had produced a voucher , that the sacrament was administred twice a year in each of these towns , it had been something to the purpose ; but as it is now , it makes directly against him . i am sorry that i am forced to take notice of these little things that are not to the cause ; for if instead of five communions in seven years ( according to mr. b's account ) you had had fourteen in such a congregation as derry , i should still reckon you very negligent , and to have violated the scripture-rule in an unexcusable manner . sect. iii. concerning the number of communicants . i. the second thing i affirmed concerning this sacrament was , that by the best enquiry i could make i could not compute that one in ten that go to your meetings ever receive thro' the whole course of their lives : in opposition to this , he affirms , that by the best computation your ministers can make , there is not one in ten , rather in twenty or thirty , that do not receive , except such as are with ▪ held for want of competent knowledge , or on the account of scandal ; rem . p. 137. there is a great difference between these two assertions : i say one in ten , mr. boyse and your ministers say nine in ten , nay , nineteen in twenty , or nine and twenty in thirty . either they or i must be widely mistaken , and which of us come nearest the truth will appear on examination of the proofs which mr. b. himself produces . in his vindication , p. 19. he asserts , that the ordinary hearers in the two meetings of derry and burt are about 2400 — that we may compute about 1600 communicants in both . now , tho' me allow a considerable deduction out of this number for strangers , that may be supposed to have received , yet the number of communicants belonging to those two congregations , compared with that part of their hearers that are of age to receive , will sufficiently demonstrate , that the bishop's computation , that not one in ten receive , must be very wide from truth . ii. now , to this i reply , first , that mr. b. has produc'd no voucher of the number of communicants in your meetings before my book and admonition , these two sacraments of which he speaks being last summer , one of them after the writing of my admonition , and the other after it was publish'd ; and i hope i contributed to the numerousness of them . but secondly , now your ministers have used their utmost endeavours , and brought as many as they cou'd to communicate , let us examine whether mr. b. or i come nearest truth , in order to discover it . i desire you to remember two assertions of mr. b's ; the first , remarks , p. 136. where-ever the sacrament is administred , 't is usual for two thirds of the congregation to be strangers . — and it is usual for most of the members of the neighbouring parishes to frequent it . secondly , p. 137. that those that communicate once , do it ordinarily on all following occasions . if then we take away two thirds from 1600 , there remains 534 ; the proportion of 2400 belonging to these two meetings that ever communicated at once ; which is not one in four ; and is much nearer my computation than that of mr. b's or your ministers : and which is alone sufficient to shew that i consider'd the matter better than they . but thirdly , i desire you to observe , that the 2400 are supposed to be of the parish of derry , and there is no account of the other eleven parishes that depend on these two meeting-houses ; the not mentioning of which gives the matter a quite different face from what it really ought to have ; and being consider'd , after all , i see no reason to alter my conjecture of one in ten . and this will appear from the following suppositions , which i think much nearer truth than mr. b's . first , i suppose that one fourth of those that received at derry received also at burt ; and on the other hand , one fourth of those at burt came to derry , other wise it could not be true what he now asserts , vind. p. 17. that the most devout and serious of you communicate four or five times a year . secondly , i suppose , that those made up another fourth , who came out of 〈◊〉 and ray meetings , nearer burt than derry , tho' in rapho diocess , and out of letterkenny , strabane , lifford , donaghmore , ballikelly , rapho , and colraine , and other remote parts , from every one of which there came some to derry , and i believe to burt ; and then there remains 800 communicants belonging to the twelve parishes that i have shew'd depend on these two meeting-houses , which is not a tenth part of them . fourthly , let me observe , that most other meeting-houses are in worse circumstances than these , as i have already shew'd ; in ballikelly there was no sacrament confessedly from summer 1686 till 1693 , that is for seven years , and then , as i was informed , there were not 400 communicants : nor do i see any thing yet to oblige me to a ter my account ; but let it be 800 , if we allow two thirds of these to be strangers , according to mr. b's assertion , there remain 268 communicants in that district , in which there are five or six thousand people . the like may be shewed of aghadowy , maghera , and others ; all which consider'd , i think i spake modestly , when i said one in ten . iii. but to comply with mr. b. as much as i can , i will take his own informations , and examine this matter by them . he mentions only one sacrament celebrated in each meeting-house amongst you this year ; there are but eight in the diocess , but i will allow ten sacraments . secondly , he pleads for 1600 at two sacraments in derry and burt ; i will allow proportionally for each of the rest ; tho' really some had not 400. the number then of communicants in the diocess were this year 8000 , and those in effect are all that ever communicated : for he affirms ( as i already observed ) that those that communicate once , do it ordinarily on all following occasions . of these two thirds were strangers by his own confession ; that is , such as came from other parishes or diocesses , where they were likewise communicants : from whence it follows , that only 2666 distinct persons communicated ; which is not one in ten of thirty thousand , ( the number of those of your perswasion in this diocess . ) sect. iv. the directory a hindrance to communions . i. there remains now my third assertion to be examined , that after the establishing your government , the lord's supper was laid aside wholly for several years : this indeed i reckoned as an effect of your directory , as you may see in my book , chap. 5. sect. 3. . n. 3. and to make it good , i will put you in mind that it orders , that how often the lord's supper shall be celebrated , may be determined by the ministers and other church-governours . by other church-governours , the assembly tells us in their humble advice , &c. are meant officers commonly called elders . from which it follows , that where there are no such elders , the people must want the comfort of this sacrament ; and the parliament refusing the erection of such elders in every parish , the body of the people of england were kept from the lord's supper for many years ; insomuch , that in the year 1649 , i find ministers meeting together to determine this question , whether there were any course warranted by the word of god , wherein ministers might proceed to the administration of this sacrament , as their case then stood . i find ten of these ministers met at taunton , and wrote a letter , dated june 13. 1649 , on this subject , to mr. henry jeanes of chedzoy , desiring him , that he would be pleased to take the question into serious consideration , and give his thoughts of it : and say they , we are the rather enclined to desire your particular resolution therein , because we understand that you have administred that sacrament , and therefore doubt not but you have some way satisfied your self therein . upon this mr. jeans wrote a piece , publish'd 1650 , entituled , the want of church-government no warrant for a total omission of the lord's supper : or , a debate of that question which hath so wonderfully perplexed many , both ministers and people , whether or no — the lord's supper may be lawfully administred in — a church destitute of ruling elders . he intimates , p. 5. that they had omitted it five , six , or seven years together , and might for the whole space of the remainder of their days : for , saith he , to suppose that we shall never live to see the church of god here in england setled in a presbyterian way , is a supposition of that which is neither impossible nor improbable . ii. from this you may observe to what a miserable condition your directory had brought the people of england , as to the participation of this institution of christ. i do believe mr. jeans's book might do good , and bring some ●o do what it seems he alone had ventur'd to do in those parts , even to administer the lord's supper ; yet many continued in the omission of it , as appears by the testimony of dr. causabon , who lived at that time , and has this passage in his vindication of the lord's prayer , published 1660 , ( p. 55. ) publick catechising so necessary to uphold christianity among men , tho' not so pleasing to itching ears , as ordinary preaching is : the use of the sacraments , which in divers parishes were formerly duly administred , are now scarce known or named . mr. boyse may give him hard words for this , as he gives me , but the thing is too notorious to be denied and when it was thus in oxford , where dr. owen had the government , and in dublin till the restauration , you may imagine how it fared with country parishes ; whereas therefore mr. b. would throw this practice of rare or no communions peculiarly on you ; 't is manifest , that you have only followed the president set you in england and ireland , by the body of dissenters in their prosperity ; and they are concerned in it as well as you , tho' i did not address my self to them . sect. v. mr. boyse's excuses for few communions examined . i. it remains to consider some things that mr. b. offers , that seem to extenuate or excuse your ministers , us to their rare communions . the first is , rem . p. 137. that 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 . now to this i answer , that it is the duty of ministers to enquire concerning the spiritual estate of their people , when it may be conveniently done ; but there is no obligation on them to examine men anew before every sacrament : the scripture says , let a man examine himself , and so let him eat . your directory requires no such examination ; nor is it agreeable to the sence of your own party ; as appears from the vindication of the presbyterial government , by the london ministers 1649 , who own ( p. 59. ) this examination or profession is not required every time a man comes to the sacrament , but only at their first admission ; and a compleat member is , by vertue of his first admission , freed from all after-examination , except in case of scandal . for your ministers therefore , on pretence of their extraordinary pains in examining , to celebrate the lord's supper but once in the year , is , plainly to prefer their own tradition to the command of god , that requires frequent celebration of this sacrament . ii. but secondly , mr. b. alledges , that you were persecuted , and that made you have the sacrament so seldom : this he alledges for strabane ( vind. p. 17. ) but i answer , first , that persecution is no reason for omitting the lord's supper , any more than for omitting sermons ; whilst your ministers could not get opportunity to preach , they might be excused for omission of this sacrament ; but it is full as easie to draw people together to receive the sacrament , as to hear a sermon ; and to administer it to them , as to preach twice or once a day . if we will be content with the plainness and simplicity with which christ instituted it ; and accordingly we find the first christians , in the deepest persecutions , were as constant in the one as in the other , and thought the receiving it then most necessary to fortifie their members with resolution to endure torments and martyrdom . from whence it is manifest your ministers have a notion of this sacrament different from the primitive martyrs . but secondly , i desire you to consider your manner of administring this sacrament , concerning which mr. b. tells us , ( remarks , p. 137. ) that amongst you every parish having usually but one minister , 't is requisite the ministers of neighbouring parishes should assist them on that occasion ; and consequently they usually bring their people along with them . i may add , that there are often four or five ministers at your sacraments , and sometimes 4 or 5000 people , when only 400 receive : you have likewise usually a sermon some day before , and the day after . i confess , persecution is an effectual means to hinder the celebration of the lord's supper in this fashion ; for no government that is jealous of a people , will suffer them to meet or continue together in this manner . but i desire you to remember , that christ never required these things at your hands , and therefore your omitting the lord's supper , because you were not permitted thus to celebrate it , is another instance of your ministers making void the commands of god by their own tradition . lastly , i believe some of your ministers might be hinder'd from publick preaching and sacraments , for some short time , that is , whilst some of your brethren were in arms against the government at pentland-hills and bothwell-bridge , against whom they never made any publick declaration or address that i can learn ; but that this continued for any considerable time , or that the inspection was so strict that they might not have administred the lord's supper as our saviour instituted it , doth not appear , nor is pretended . and it is manifest , that this is only a pretence , since they were no less negligent in the year 1687 & 88 , when they had their full liberty . iii. a third thing offered by mr. b. is , vind. p. 15 , that i know well enough , that for two years of the seven , at least , both the ministers and people were scattered , and had no opportunity of celebrating the institution . i must profess , that i neither know , nor have heard of any such dispersion of the people or ministers , as to hinder you from an opportunity of celebrating this sacrament for two years . the irish army came into this diocess about april 1689 , and left it in august following ; during which time some of your ministers were in derry , and some in scotland . the people in the country were then , and for a considerable time after , in a miserable condition , and plunder'd of what they had ; but there were still great numbers of them , and in their circumstances being depriv'd of worldly comforts , they needed , and i hope were prepared for spiritual : but your ministers did not afford it to them as they ought to have done ; and this i do still make an aggravation of their negligence , tho' mr. b. makes it an argument of imprudence in me to do so : but i desire you to consider the case , and judge . mr. crooke returned after the siege to ballikelly , where there was still a large congregation ; yet as he had been negligent for two years or longer before , so he continued unawakened by god's judgments in the same negligence , till summer 1693. mr. boyd had the same opportunity at aghadowy , and yet shared in the same guilt . mr. ferguson returned soon after the siege , to his congregation at burt , yet had no sacrament till summer 1692. mr. craghead returned soon likewise to his congregation at donaghmore , and after removed to derry , and yet had no sacrament till summer 91 , as is confessed at large in the derry certificate ; so far were these from going about and administring to their afflicted and desolate neighbours , that they starved their own flocks , and kept them from this food of life . and this they did not only after the siege , till i came to this place , but in it at that time when continual deaths before their eyes ought to have awaken'd them to more devotion . iii. mr. b. alledges , vind. p. 16. that the conformists there ought to have a share in this reproof : for those that he has desired to enquire upon the place could not learn that they administred it more than the other . i have enquired of this matter , and am assured by those that received at that time , that this holy sacrament was administred monthly in the cathedral , as was usual , that eleven clergy-men received it together , and that towards the latter end , when wine grew scarce , dr. walker reserved a proportion for the sacrament , and when he apprehended it would not hold out , he declared , that rather than not celebrate he would mix it . a practice much more allowable than omitting it : besides the publick administration , it was frequently administred to the sick ; and as to the clergy that remained in the diocess they behaved themselves worthy of their character , travelling on foot many miles to visit the sick , baptise and preach ; and as soon as they could procure wine ( which was not to be had till after the siege was rais'd ) administred the lord's supper , which so many as were not chas'd by the enemy from their cures , had done the easter before , and did again christmas after . iv. but now i must tell you that recrimination , if true , is a plain confession of guilt , and a sign of a desperate cause ; it may be very proper for a man that has authority , and is called to it by his duty , as i take my self to be , to reprove what he finds amiss amongst those that he conceives to belong to his inspection . but for any one to go about to defend the guilty by recriminating , is to harden and encourage them in their sins , by finding them out examples and presidents for their wickedness , and is in effect to tell them , what they are too apt of themselves to offer as an excuse for the worst of practices , that others are as ill as they . surely examples fortify most of the world in sin , and i am heartily sorry that any one of credit should point out this way of recrimination to harden them by it . he is very guilty that has no way to clear himself but by blackening another ; and when that is done , without truth , as the case is here , it is a grief to a good man to think that serving a party should influence any to do it . v. but mr. b. gives me very hard words ( vind. p. 15. ) for looking back no further than my own time in my account of sacraments administred in the establish'd church ; whereas i give an account of yours for seven years . if i had for 30 , i do not see any harm in it ; but the truth was , that many ministers were dead , and i could not meet with any that readily could inform me . but to satisfy you , that i had no design in this , i will not give you the best account i can get for these three years that are omitted . tho' i suppose all are not come yet to my knowledge . in the year 1688 the sacrament of the lord's supper was administred in the cathedral , 12 times . in the parish churches , 83 times . in the cathedral , in the year 1689 , 12 times . in the parish churches , 41 times . in the year 1690 , in the cathedral , 12 times . in the parish churches , 39 times . in all , 199 and now i do not see what advantage it was to me to have omitted this , or why mr. b. should express such resentment at it . st paul cautions us against evil surmisings , 1 tim. 6. 4. and whether the imputing this to disingenuity in me be of that sort , i leave you to judge , if you compare the two years of the troubles , there is 104 of ours to none among you . vi. the last excuse mr. b. makes for your ministers , is their sickness ; this he alledges in behalf of mr. wilson for strabane , mr. rowat for l●fford , and mr. crooke for ballykelly ; but this is no excuse : these were as negligent when well , as sick ; and none of them was a year without preaching several sundays twice . and it is full as easy to administer the sacrament to two or three hundred , as to preach a sermon . it is usual for 3 or 4 of your ministers to assist at neighbouring sacraments , and one assistant would have prevented any disappointment of the people , which mr. b. says ( vin. p. 16. ) hapned twice at balindret . ministers that are infirm may very lawfully omit one of their sermons on the lords day , and administer the sacrament in lieu of it ; in which case there is no hardship on them , since the people give it to one another amongst you , without any blessing at the delivery to each : neither doth your directory require the minister to make any exhortation whilst the people are receiving , nor after they have received , only says , he may in a few words put them in mind , &c. and therefore whilst your ministers make two sermons a-day , and yet pretend disability for administring the lords-supper , we must reckon this another instance of your making void the commands of god by your own tradition . a sermon that justles out the sacrament , is a human invention , as much as alms that hinder a man from relieving his parent , mark 7. 11. vii . these are all the excuses that mr. b. seem to have made for you , and i doubt they will appear very slender in the eyes of god , when he calls your teachers to an account for their stewardship in dispersing the misteries of god. it had been much more proper methinks for a christian minister to have reproved you for your negligence , than to have denied plain matter of fact , and pleaded such excuses . mr. b. doth both in his remarks and vindication , object to us the diocess of down and conor ; i think he has little reason to do it to me : but i must now tell you , that the neglects there were neither so universal , nor unexcusable as these of your ministers have been in this particular ; and had you been in chancery , michaelmas term last , you would have heard as much said for the most negligent there , as mr. b. has written for your ministers : which only shews , that money and interest will find colours for every thing . but the negligence of your ministers sufficiently shews the want of discipline amongst them ; and that the inspection of a bishop would do them no harm : and i hope this admonition will not hurt you , nor them . i shall think i have done a good work , and thank god for it , if i can awaken you to more care for the future ; and reckon that the nearer you come to the scripture-rule , the nearer you will come to us , and there will be the more hopes of an union , which i shall always heartily endeavour . sect. vi. concerning the reading the scriptures . i. the third matter of fact in dispute between mr. b. and me , is concerning your reading the holy scriptures . the words he excepts against are these ( disc. chap. 3. s. 3. n. 3. ) but the most sad and deplorable defect of your performances of this duty is your casting out the word of god from most of your publick assemblies , 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 minister , the voice of god is never publickly heard amongst them — and in all the meetings in the north of ireland in a whole year perhaps there is not so much scripture read , as in one day in our church — and 't is a sad thing that a man may go to most meetings , many years , and never hear one entire chapter read in them . the things asserted here , are , first , that the reading of the word of god , as god instituted and ordained it for the instruction of his church , is cast out of most of your meetings . i shewed , that god ordered his word to be read regularly and in order ▪ and that this reading of it is cast out not only of most of your meetings , but out of all of them , there not being one of them that yet appears to have read either testament through in 30 years before the writing of my discourse , or indeed ever that i can learn : and therefore till i see good vouchers that the word of god has been thus read , i think there can be no question of the truth of this fact. it is not only the manner of reading is here in dispute , and denied by me , but the thing it self , of which we can never be sure without the manner be settled ; for when there is a certain method for reading the word of god , as in our church , we can be sure that it is read : but this is so far otherwise with you , that no man that ever i yet met with , or could have an account of , could vouch that he heard so much of the bible read in your meetings in his whole life as is read in the cathedral of derry every year , and in many other churches ; and ought by our rules to be in all . now when a man has been a hearer 50 years in your meetings , and cannot affirm , that ever he heard two intire books of the bible read in them , i reckon that the word of god , as god requires it for the instruction of his church is cast out of those meetings , and that they act directly contrary to his command . therefore except mr. b. produce vouchers , that in most of your meetings , the whole word of god , or the most material parts of it , have been read in a competent time , he will never acquit them before god or impartial men , of this fault : if the books that have been read , and the time be specified , the truth will then appear ; but without this i shall look on any general assertion as a subterfuge , and a declining the light . ii. the second thing asserted by me , is , that in many of your meetings , seting aside a verse or two for a text or quotation , at the discretion of the minister , the voice of god is never heard . this is owned by mr. b. to be true , in effect , as to the winter-quarter in most of your meetings ( rem . p. 92. ) but how far this winter-quarter is stretched , wants being cleared ; for some have stretched it very far : and as to those that he affirms now to lecture in winter in this diocess , i desire to know how long they have thus lectured . last winter i believe they did , but i must see a good voucher before i believe that either all of them lectured any part of every year before , or all but one , constantly in the winter . secondly , you have meetings in the afternoons , as well as in the mornings , and the scriptures ought to be read in them , but in these you have only a text and quotations ; and therefore what i affirmed , is true , not only of many of your meetings , but of one half of them all . iii. the third thing opposed by mr. b. is , that perhaps in all the meetings in the north there is not so much scripture read as in our church in one day . to prove this , i took mr. b's own concessions ( rem . p. 92. ) and according to them , shew'd , that there was really four times more scripture read in our church in one day than in all the meetings in the north in a year . but he seems not willing to stand to these concessions , and farther excepts ( vind. p. 9. ) that eleven psalms which i reckon as chapters read for instruction , were forms of thanksgiving . but i answer , that these agree very well together ; the apostle having commanded us to teach and admonish one another in them at the same time we speak or sing them ; as appears from ephes. 5. 19. and col. 3. 16. and indeed it is manifest that the psalms were written for publick instruction , as well as for publick thanksgivings and prayers : twelve of them bear the title for instruction before them , as most of them are called prayers , psal. 72. 20. &c. thirdly , he will have two chapters allowed for quotations in your sermons every day ; but i particularly excepted quotations from the account . and quoting scripture is not reading it , nor is that the way god appointed his word to be read , deut. 31. 10. nor did the people of god so read it : nor doth your directory prescribe this as reading but preaching . lastly , no body knows what or how many these are , or how they are applied ; all these depending on the discretion of your ministers : but after all , he makes his computation , and concludes , that in a whole year there is near as much read in your meetings as in two days in our church ; for saith he ( vind. p. 10. ) in the nine meetings of this diocess there are read in a year 1287 chapters ; of which 936 are quotations : and in one day in our church but 714 which is a little more than half what is read in those nine meetings in the whole year . this is truly his conclusion ; and i value your time more , than to dispute about it , and therefore let it stand so . iv. the last thing i asserted in this matter was , that a man might go to most meetings many years , and never hear one intire chapter read in them : what has been done may be done ; and i have met with several that have thus frequented meetings several years , and could not say they had heard an intire chapter read at a time : i sent one to enquire , and he returned an account only of six verses read for a text to the lecture ; and i have been informed , that usually no more were read . and therefore whereas mr. b. asserts ( rem . p. 92. ) that usually a whole chapter was read ; this may be true , since my book ; but that it was otherwise before , is notorious . but when it appears what books have been read in each meeting every year before , 't will be easy to judge how much has been read each lords-day ; and without this , it is impossible to judge exactly of it ; and till i see particular evidence to the contrary , i must suppose that what hapned in these times when i sent to enquire , was what was usual . upon the whole , the slight you put on the word of god , by throwing it out of your meetings , when you cannot have time to put your own glosses on it , your allowing two hours to your sermons , and not ten minuits to the reading god's word , are faults that mr. b. may endeavour to palliate , but will never solidly justify . the true way to answer them is to mend them , and i am heartily glad to hear that you have made some progress that way , tho' far from what is requisite . sect. vii . concerning the mysteries of religion . i. a fourth matter of fact denied by mr. b. is , that a man may frequent your meetings all his life , and yet have no security , or hardly possibility of learning from your publick teaching , all the great mysteries of his religion . i laid before you in my former admonition , p. 17. the excellent method our church had taken to secure the publick teaching of all the great mysteries of christianity to all her members , by appointing a certain time in the year for each of them ; whereas there is no such rule or order for your ministers : and whereas mr. b. asserted there was an obligation put on you by the directory to teach all those mysteries , i shewed he was mistaken ; and he now contends ( vind. p. 12. ) that you need none besides the scriptures : which is ( as i shewed in my admon . p. 20. ) a very great defect since the scriptures require we should have such a rule besides . ii. secondly , i shewed , that i had examined and put it to many of your perswasion , whether they ever heard any of your ministers that professedly made a whole discourse on the trinity , conception , nativity , resurrection or ascension of our saviour ; or on his sending down the holy ghost : and i did , and do profess , that i never met one man that could satisfy me in it , or assure me , that his minister had done it : and i concluded from hence , that it was a most dangerous matter to leave these things to mens choice . iii ▪ to this mr. b. replies , vind. 11. that i overlooked the plain evidence , nay , the demonstration he produced against the truth of this charge in these words , that your people are in publick teachings yearly catechised , in which exercise all the mysteries of the christian religion are explained to them . but i answer , first , that i did not overlook this , but particularly answered it , where i thought most proper , admon . p. 23. and shewed that there is no rule in your directory , that requires your ministers to examine either privately or publickly ; so that their performances in this point are meerly voluntary , and therefore their hearers can have no security by this . secondly , i added , that your directory doth exclude catechising from being any part of god's publick worship ; either ordinary or extraordinary ; as appears from the preface to it , which proposes it as rules for all parts of publick worship ; and likewise from the title , which pretends the same : and yet the book says not one word concerning catechising , but excludes it by excluding our common-prayer book , that requires it as a part of publick worship : so that amongst you , whatever mr. b. pretends , catechising is no publick teaching , nor are your people , by any rule that i know amongst you , obliged to attend it in publick ; and this i reckon as another inexcusable defect of your directory . thirdly , your way of catechising is not sufficient for this purpose . mr. b. describes your manner of catechising thus , rem . p. 85. 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 catechise them , and accordingly go thro' the whole catechism with ' em . i will add the account i had of this matter from good hands . the dissenters practice in instructing and examining the younger sort , is in this manner . the minister has a meeting for this purpose in six several places in this parish , and examins once a year in each place . his method is to take four or five heads of their catechism , and to ask questions concerning them , and expound them ; according to which method , if they took the catechism in order , which yet i do not find they do , the minister would be at least ten years in going over the whole of it in one place . let us suppose then a man constantly to attend catechising in his district , once a year , yet it is impossible the minister should teach him all the mysteries of our religion sufficiently , at one time ; and if he take one mystery at once , which is as much as he can do , if he explain it as he ought , you see what it comes to : he has no security of hearing them all explained at any time , your ministers not being bound to any method ; and if they should bind themselves to one , yet so many years are required to go thorow them , that a man has no security to live so long . but further , i find that catechising is generaly amongst you only in order to a sacrament , and whilst there are no sacraments administered , there is usually no publick catechising ; and then judge in what condition those places were that wanted sacraments , for seven , ten , or more years . and perhaps to avoid the trouble of examining , was the very reason that there were none celebrated , as mr. b. himself partly confesses . the truth is , this seems to me a meer pretence set up to excuse your ministers for their negligence in preaching the gospel ; that is , the greatest , the highest , and most necessary parts of it ; it being plain , that a man may remain ignorant of them all his life , notwithstanding your publick teaching , whatever mr. b. pretends to the contrary . iv. but secondly , he objects , that your ministers most frequently insist on the particular mysteries of the christian religion ( vind. p. 12 ) and quotes a passage from one of them , affirming it and taxing me most severely for asserting the contrary . but i answer , these are but general affirmations of the persons accused , without any particular proof . i told you in my admonition , p. 18. that the greatest mysteries of the gospel , are the conception , birth , passion , resurrection , ascention , and final coming of our saviour to judge the quick and dead ; the doctrine of the trinity , in whose name we are baptized , and the descent of the holy ghost . let me add to these , tho' they are included in them , the manifestation of our saviour to the gentile world , which the scriptures reckon a great mystery , the communion of saints in one catholick church , and the doctrine of repentance and forgiveness of sins . each of these are , and ought to be at least once , or twice a year solemnly and professedly taught in our church , at their proper and appointed times , and in the explanation of our catechism : so that we are sure that at least we shall hear them so often . now to know whether your ministers or ours preach the gospel most diligently , faithfully and expresly : it is not sufficient to say in general that you do it often , but we must know how often each minister has solemnly , professedly , and in a full discourse explained and enforced each of these mysteries . v. for secondly , it is not sufficient for one to pretend that by the by , and on occasion they have touched these mysteries ; for they are of that nature and moment , that people ought to be taught , that these , and none else , are the peculiar mysteries of the gospel ; that all other knowledge or preaching is of little value in respect of teaching these ; and the ministers that teach them plainly , diligently , and solidly , are the true preachers of the gospel ; and those that preach them slightly and seldom , are unfaithful stewards . that each of them is of that consequence , that to explain them , prove them from scripture , enforce them , and press and shew the benefits and effects of them , requires frequent and particular sett discourses upon them ; and the least that can be expected is , that they be handled once every year solemnly , fully , and professedly . and here let me desire you to recollect your memory , and consider , whether you have heard each of these treated thus before my book appeared : if you did , you have reason to think your ministers preached in earnest the gospel to you ; but if they omitted any of these , if they did not give you at least one sermon on each of these great articles in a competent time , they omitted so much of the gospel , and were unfaithful stewards of the mysteries committed to them , and must be judged so if they continue in this neglect . i shall be glad if they amend it , but am sure the order in our church provides better against it . vi. we hear complaints every day as if the gospel were not preached in our church ; we are reproached as if we taught little but morality ; and mr. b. talks of desolate congregations amongst us . now , while these mysteries are solemnly , constantly , solidly , and professedly taught at least once a year in every one of our churches , bating accidents of sickness , &c. judge with your selves how unjustly we are accused , and what ill terms i should have received , if i had charged you with such a crime , when your innocency was so demonstrable : but till you produce as plain , certain , and obligatory a rule for the teaching of them , as i have done amongst us , you can never be so secure of learning them from your ministers publick teaching as we are . i must profess again that i have put it to many of you my self , and have got others to do the same , and could never be assured that they heard one discourse professedly on the trinity , conception , nativity , resurrection , or ascension of our saviour , or his sending down the holy ghost ; much less one or two every year , as it is with us . and till mr. b. produce vouchers of the times and places , i shall believe those that have been thus put to it , would have told a thing so remarkable , and in which the honour of their ministers is so much concerned , if they could have done it with truth . vii . fifthly , those people that have for many years complained , that christ and the gospel was not preached amongst us , may justly be suspected not to understand what the gospel is : and whilst they accused us of preaching nothing but morality , i am afraid that they reckon these mysteries , and our pressing the necessity of a good life from them , only dead and moral preaching , and that they expect some greater and more spiritual mysteries from us : but if any pretend to such , they are unfaithful teachers , and fall under the apostle's censure , gal. 1. 8. viii . lastly , let me say one word to you of our own communion . you see ( my brethren ) what an excellent order our church has establish'd to secure your being taught all the mysteries of the gospel , by appointing a peculiar time of the year for teaching each of the principal of them : this way of keeping the great works and mercies of god in memory , is what nature teaches us as the most effectual method , and it is also approved by presidents in both the old and new testament , and is of such force , that experience shews us that this one rule , well observed , has been the principal means of preserving christianity in the worst of times , and under the most barbarous tyranny and persecution of the * turks ; and therefore let me entreat you , as you love your saviour , and expect a share in the happiness of his kingdom , that you would diligently observe those times appointed by the church for the instructing you in the mysteries of his kingdom ; whilst you do so , you are sure that you will be fed with the true bread of life , the old and substantial articles of your faith , that are able to save your souls , and will not be led away with every wind of doctrin , or new coined mysteries of great pretenders : therefore let neither the abuses or arguments of your adversaries discourage you , nor much less covetousness or laziness divert your attendance : and remember , if at any time your ministers do not teach them , it is contrary to the order of our church , and proceeds generally from your non-attendance , and then you only are guilty of the neglect . sect. viii . concerning the catechism . i. a fifth matter of fact denied by mr. b. is , that hardly one in ten get your catechism by heart , nor one in five hundred retain it . this i proved by my own experience , and can by the testimony of many witnesses that were present at the tryals , to which mr. b. replies , vind. p. 13. that this is to be imputed to the sullenness , or the bashfulness of those i examined . but i found no such thing as bashfulness in them ; and as to sullenness , many of them were under obligations to me , being my tenants , or otherwise obnoxious ; and they generally endeavour'd to answer , but could not remember either the words or matter . i got several to make the same experiment , and they returned me the like account . ii. mr. b. alledges that there are in the parish of derry two meetings , and in those two congregations 600 can give a good account of , and repeat the assembly's catechism . to this i reply , first , that this tryal is since my book , and doth not come home to the time of which i speak : i am glad if so many can do this , and believe my book contributed to it . secondly , there are in those meetings 2400 hearers in their rolls , and then after all their labour and pains , only one in four has gotten it . thirdly , there are many in this parish that do not enter themselves in your books , and yet go to your meetings and no where else ; there is no account of these , who are the most ignorant . fourthly , here is no account of the whole district that depends on these meetings , of which 600 is not the tenth , if the twentieth part . fifthly , a catechism is chiefly designed for the ignorant , and such as cannot read ; and here is no voucher that one such has it , and they generally speaking are never like to get it ; so that your catechism is useless to those to whom it is most necessary . sixthly , here is no assurance how many of these will retain it for any considerable time : an experiment has been made of this , and a man of good natural parts has not been able to retain it a month after examination : i am sure some eminent persons of your perswasion could not give an account of it sometime before i published my book . i accidentally discoursed four or five of them about repairing a burying place , and prov'd to them , that it was a duty so to do , from that question in your catechism , what benefits do believers receive from christ at death ? to which the answer is , that the souls of believers are at their death made perfect in holiness , and do immediately pass into glory , and their bodies being still united to christ do rest in their graves till the resurrection . therefore to expose their bodies to doggs or swine , or any other indignity , is to affront christ to whom they are united . they seemed surprized at this ; and as i understood afterward , did not believe me till they went and consulted the catechism : from whence i concluded , that they did not know , or believe the doctrine thereof ; much less remember the words , which indeed i did not expect from them . lastly , i do not believe your ministers can certainly tell who have the catechism , and who have not . the questions they ask are so few of each , and so confin'd to one head ( as i am informed ) that perhaps there are very few for whom they could vouch on such examinations : and often the persons guess before-hand in what place of the catechism they shall be examined , and prepare for it . upon the whole , i am afraid my conclusion is too near a truth ; and i am confirmed in it by experiments every day : in which i do not expect the repeating the catechism , but the lords-prayer and ten commandments and belief , which many either never learned , or have forgotten . these then are not rash or mistaken accusations , as mr. b. alledges ( p. 11. ) but the effect of tryal and certainty . i can very well distinguish between silence and ignorance , whatever mr. b. suggests . all that he alledges to justify his pretences , is ( vind. p. 2 ) that any one that considers the genius of that people , and their particular dissatisfaction with his lordship , will be easily inclined to believe this to be the genuin account of the matter . i do believe your ministers whom i have reproved , are angry at me ; and some ( i am informed ) in this country pray against me by name in their pulpits ; and those joyn with them that are deep in your interests , as it is a faction , rather than a religion . but i thank god , i do not find any such dissatisfaction as mr. b. would have the world believe . on the contrary , i find great respect from the pious and humble ; and many have been so far from sullenness , when i have discoursed them , that they have even with tears bewailed their ignorance . so that i do not find all the endeavours that have been used , or the misrepresentations spread either by mr. b. or your leading men have been able to hinder , in a great measure , the effect of my book ; and even they that are most angry at it , are forced for very shame to mend several things ; and some have had their eyes opened by it ; and do not only frequent their parish churches , but communicate in them . these are all the matters of fact of which i took notice in my admonition , and you see ( without troubling my self with any other informations than those mr. b. has published ) the truth sufficiently appears in every particular : yet he is not content with these , but renews several others which i passed over , either as not material , or so apparently true on my part , that they needed no justification : yet since he has insisted on them again , i will take notice of the most material . sect. ix . concerning bodily worship . i. sixthly , therefore he reckons it as a mistake in matter of fact , that i affirm , that the directory excludes all bodily worship ; these he quotes as my words , dis. p. 128. and vind. p. 23. tho' these are not the very words i used , yet i will shew there is no mistake in them . first , then the composers of the dirictory own no worship of the body , as requisite in the service of god ; nor do they require any either in general , or particular ; and for this , i urge not only their omitting it in general , but their leaving it out in these particular places ; where if they had believed it a duty , they could not without the greatest unfaithfulness have passed it over . if any place of scripture require bodily worship , certainly the first or second commandment must do it ; and mr. b. owns ( r●m . p. 107. ) that in the second command , these external marks of our inward reverence , when we offer up our prayers and thanksgivings , are required by god. but if you look into your larger or shorter catechism , the assembly owns no such duties to be required in those mandments , or so much as hints at them : nay , in the particular and large catalogue of sins forbidden in them , there is not so much as irreverence in publick worship mentioned . look likewise into the confession of faith , chap. 1. where religious worship is handled , and there is not the least mention made of bodily adoration , tho' that only be called worship in scripture ; as i shewed dis. chap. 4. sect. 1. n. 6. and i do not find that it is denied : therefore if the assembly thought it still to be a christian duty to worship god with the body , it was great unfaithfulness in them to omit it in all the places they treat of religious worship in their directory , catechism and confession of faith. ii. secondly , they positively forbid it in one place where it was most proper , that is , in our first appearance in gods peculiar presence in the publick assemblies . to this mr. b. answers ( rem . p. 108. ) that this order was only levelled against the custom of bowing towards the altar : which is a plain mistake , for it forbids all adoration or bowing themselves towards one place or other ; therefore not only towards the altar . he alledges secondly , rem . p. 109. that the assembly forbid bowing should be used by the people as they entered the church , because they supposed such external adoration should be only used , when some part of publick worship was to be performed . but i answer , they supposed in this , that which neither they or mr. b. have proved from scripture , or i believe ever will be proved ; since adoration is to be used in the congregation , not only to signify our joyning with them in publick prayers or praises , but likewise to declare that we come into the assembly as worshipers , not spectators , and to stirr up and prepare our hearts to meet our god : every good man comes there with a design to appear in god's presence , and with expectation to receive a blessing from him in the answer of his prayers ; and ought to have his heart affected with this , when he enters especially . and tho' no publick worship is performed by the minister at that time ; yet he that enters ought to acknowledge by adoration his belief of god's presence amongst a people met to worship him , and exert an act of submission in his mind , and certify it with his body , and joyn some short prayer or ejaculation with it : and when i see a man who comes into an assembly thus prostrating his body , and lifting up his hands and eyes to heaven , to suppose that this is separated from a mental act of worship , is as uncharitable as eli's censure of hanna , when she thus prayed privately in the tabernacle . and therefore 't is very unreasonable which mr. b. requires ( re. p. 107. ) that i should prove meer bowing the knee , &c. when there is no other part of worship offered , neither vocal nor mental , is yet made in scripture a part of worship . since i suppose bowing our knees in a publick assembly is a sign of our sence of god's presence , and our inward submission to him , which it signifies and testifies to all present , tho' no other part of publick worship is at that time performed by the minister . without this inward sense , it is hypocrisy , not worship ; and so are all our praises and prayers when separated from this mental devotion , being only parts of worship as they signify our sense of god's excellency , and our desires to be assisted by him : and if bowing the knee , &c. signify our submission and sense of god's sovereignty , as universally , certainly , and explicitely , as praises do our sense of his excellencies ; the one is as proper a part of external worship as the other . and indeed only bending the body is called worship in scripture , as i shewed in my book ; and it would seem to me , by mr. b's denying it to be a proper part of worship , that he will not allow the scripture to call things by their proper names , but will set up his reasons against the letter of it ; as i have observed him often to do . to conclude , that the assemblies of christians are places for secret prayers of each apart ( when they do not interfere with any publick office , as well as for publick ) appears from the whole tenour of the scripture , and the constant practice of the churches of god antient and reformed . and that those secret prayers ought to be offered with adoration , as well as the publick , is likewise manifest . and therefore the directory , by forbidding adoration at our first coming into church , has excluded it where it was most proper . iii. but thirdly , i take it for granted , that when an old law or rule is laid aside , and a new substituted in the place of it , all things contained in the old repealed law or order are laid aside , which are not contained and again injoyned in the new. by which rule the directory doth plainly exclude all bodily worship : for in the preface to it , we are told : that they resolve to lay aside the former liturgy , with the many rites and ceremonies formerly used in the worship of god , and have agreed on this following directory for all the parts of publick worship at ordinary and extraordinary times . here then the liturgy , with all the rites and ceremonies used formerly in the worship of god are laid aside ; not only our praises , prayers , &c. are excluded , but all the rites and ceremonies with which they were performed , such as kneeling , standing , &c. and instead of these , we are oblig'd to no more than is ordered in the directory . prayers , praises , &c. are there indeed ordered , and the way of performing them prescribed , but not a word of bodily worship ; and therefore it is plainly excluded among the other rites and ceremonies that are laid aside . iv. all that mr. b. alledges , to prove that this bodily adoration is required by the directory , is , ( rem . p. 109. ) that it requires such as come into the congregation after publick worship is begun , not to betake themselves to their private devotions , but 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 putting themselves into a bodily posture , most suitable to that ordinance . but i answer , this passage imports no such thing ; the assembly has no where explained reverence in this sence , or given the least reason to believe that they thought one posture more suitable to one ordinance than another , except sitting at the lords supper ; which posture they seem to approve thro' the whole service ; for they require those that come in to take their seats or places ; which in common acceptation is to sit down , and they never require them to rise . it was therefore incumbent on mr. b. to prove that by joyning reverently in prayers or thanksgiving ( for example ) is meant standing or kneeling at them , or else this is no vindication of the directory . but secondly , we are not left to guess what is meant by joyning reverently in the ordinance then in hand ; the sentence immediately going before explains it , where the assembly tells how the people are to joyn in publick worship , even by forbearing to read any thing — abstaining from private whisperings , conferences , salutations , or doing reverence to any persons — from all gazing , sleeping , and other indecent behaviour which may disturb the minister or people — . this is the way they are to joyn in the service of god. but not one word of putting themselves into a bodily posture most suitable to the ordinance that is in hand . it is plain therefore , as i said before , that they excluded these when they laid aside the many rites and ceremonies used formerly in the worship of god , and never restored them . v. let me add further , that reverence and worship are very different things : we ought to behave our selves reverently to all our betters , and at all times : but worship is peculiarly to our superiours , who have power over us . and as the things are different , so there are different outward acts that express them , and neither your directory , confession of faith , or catechism , or any other authentick rule that i know of amongst you , require any one visible act peculiar to worship in your assemblies . nor do i see by what authority your ministers can exact it from their people , where they pretend to conform to the directory ; nor can it be pretended that the composers of it forgot this : for it is manifest that they remembred it so far as to forbid all adoration , where it was most proper , that is at our coming into the assembly , and never require nor allow it any where after . vi. thirdly , what i have said concerning the sense of the assembly that composed your directory , is agreeable to the notion dr. twiss their chairman had of this matter ; as appears from his letter directed to mr. mede , dated july 27. 1635. 't is the 59 in the collection : in which he gives this censure of bodily worship , the lord requires the true worshippers should worship him in spirit and truth in distinction from worshipping him either at jerusalem , or in the mount the woman spake of ; but as to the outward gestures , i doubt i shall prove a novice as long as i breath , and we affect not to make ostentation of our devotion in the face of the world ; the rather because thereby we draw upon our selves the censure of hypocrisy : and sometimes if a man lift up his eyes he is censured as a p. i confess there is no outward gesture of devotion which may not be as handsomly performed by as carnal a heart as breaths . and in his thirteenth letter , being the seventieth in the forementioned collection , he adds , and as for outward complements , nothing more pleases a natural man in religious worship , and he finds himself apt enough in it , yea , far more apt than he who knowing and considering that god is a spirit , and they that worship him must worship him in spirit , are most carefull for the performance thereof ; whereupon while their minds are intent they find themselves not so free for outward complements ; the care whereof is apt to cause avocation and disturbance in that unum necessarium . hence in the same letter he blames himself for being prevailed with to rise up at the solemn glory given to the father , son , and holy ghost , and commends one that could never be perswaded to it . thus you see how the prolocutor of the assembly ridicules outward worship , under the names of outward postures and complements . you find himself likewise alledging , in opposition to it , our saviours command of worshipping in spirit , jo. 4. 24 ▪ and the very same arguments that i mentioned , and answered in my discourse , chap. 4. sect. 3. plainly intimating withal , that it is a piece of ostentation to use these acts of bodily worship , a sign of a carnal heart to be pleased with them ; and to neglect them , a sign of an heart intent on god's spiritual service . yet mr. b. gives me very hard words for answering these arguments , alledging ( rem . p. 125. ) that he never heard any dissenter alledge such trifling reasons , — — that i framed them my self ; and intimates , that few can be of so sottish an opinion : and yet you see the chairman of your assembly offered these reasons , and mr. mede answered them sixty years ago , as trifling and sottish as they are in mr. b's account : and perhaps his declaring himself of these , and other as odd opinions , was one reason made the parliament name him for chairman . i wish he had not influenced them to lay aside all bodily worship in the service of god. vii . fourthly , the directory excludes bodily worship by imposing sitting at the whole office of the administration of the holy sacrament , even at those prayers and thanksgivings that are most properly christian , and peculiar to the compleat members of christ's church . the words of the directory are these ; the table being decently covered , and so conveniently placed , that the communicants may sit about it , or at it , the minister is to begin the action , with sanctifying and blessing the elements . here you see the communicants are to sit about the table , or at it , whilst the minister begins the blessing and thanksgiving . mr. b. replies two things to this ( rem . p. 113. ) first , that sitting during the time of receiving the elements , is supposed , tho' not enjoyned by the directory . but supposing in this case is enjoyning ; otherwise our liturgy doth not enjoyn kneeling in the act of receiving : for the words of it are , that the minister shall deliver the elements to the people , into their hands , all meekly kneeling . this ( according to mr. b. ) only supposes the people to kneel , but doth not enjoyn it ; but it is manifest , that in these cases to suppose that people sit or stand , is equivalent to imposing , because if they do not sit or stand , they do not conform to the order . but secondly , he alledges , that this imports no more , than that the table must be placed , that the communicants may sit about it , but that they must actually sit during the blessing or thanksgiving , is no where affirmed , much less imposed . but i answer , it is as much supposed , and consequently enjoyned , that they should sit during the whole action , as during the receiving : that they must sit sometime is plain ; the question is , when ? all indifferent persons will understand it to be at that time where it is mentioned ; that is , before the minister begin the action . and the whole directory supposes both minister and people in the same posture throughout , and gives no order for altering it when they come to distribution or receiving ; which they would in all reason have done , if they had meant that they should bless and give thanks in one posture , and receive in another . let me add , that the president and practice they had before them was contrary to mr. b's interpretation ; i mean the church of scotland : the doctrine , worship , discipline , and government of which they had sworn to preserve in their covenant . now , in the liturgy of that church , which is plainly their precedent in this part of the directory , ( as any one will see by comparing them ) the order is conceived thus ; the exhortation ended , the minister cometh down from the pulpit , and sitteth at the table , every man and woman likewise taking their places as occasion best serveth ; then he taketh bread , and giveth thanks ; and after all , the action thus ended , the people sing the 103 psalm , or some other of thanksgiving ; which ended , one of the blessings before ▪ mentioned is recited , and so they rise from the table . here is sitting enjoyned throughout . thus you have understood the directory hitherto ; and thus your people have practised to this day : and in this the assembly were sworn to preserve you . and this i did say , and must say , hardens you against reverence in the other parts of the worship of god. for if sitting be a suitable posture for offering up the most solemn prayers , thanksgiving , and praises to god , and such as are peculiar to our religion , as christians , they certainly are suitable to all others . and yet this the church of scotland and assembly have determined to be suitable . and therefore mr. b. is very unreasonable , when he asserts , ( vind. p. 31. ) that he is no more obliged to defend any particular persons in that posture , that indulge it out of sloth , than i am to defend the toying or laughing that is too often used in our church . this he repeats out of his remarks , but the case is not parallel . for first , we have particular canons against all such behaviour , namely , the seventh , that forbids any person to be otherwise at such times busied , than in quiet attendance to hear , mark , and understand that which is read , &c. and the 88th , which requires the church-wardens , &c. to see , that none walk , talk , or stand idle in the church-yord , or porch ; much more in the church . and the 91st has these words ; they shall also see , that in every meeting of the congregation peace be well kept ; and that none behave themselves rudely , or disorderly in the church . and to that end they shall warn the people , that they bring not with them to the church , dogs , hawks with bells , or children which are not so nurtured , as they can be kept quiet in their seats , without running up and down . neither shall they suffer any person to disturb the service or sermon , either by untimely ringing of bells , or by walking , talking , laughing , or any other noise , which may hinder the minister , or offend the people . and the names of all such as offend in this kind , they shall truly and personally present in the ordinary's visitations . till he shew as express a rule against sitting at prayers in the directory , he and all that own that directory are concerned in this charge . but secondly , it is very uncharitable , and without ground , to insinuate , that toying or luighing is as universally practis'd with us , as sitting with you . i have been in more churches than mr. b. and i must profess , that i have generally observed the people behave themselves with reverence and devotion ; and i do not believe that any church in the kingdom can be justly charged with irreverence of this kind , any more than your meetings , except perhaps one ; and that is not because those that do it there are not admonished of their duty , but because they are too big to be corrected . i have not said this to encourage you in your irreverence , but to shew you the unreasonableness of it , and to convince you of the weakness or unfaithfulness of the guides your party followed when they left our church , of whom your advocate is ashamed , and whom he would fain excuse by denying plain matters of fact : as for me , i do assure you i should be much better pleased to find i was mistaken in your principles and practices , then that the whole body of you should be guilty of such an irregularity ; and therefore , if i had observed that you had reformed effectually these abuses , i should not have troubled my self with a vindication ; for my design was not to accuse , but reform you : yet i thank god my endeavours have not altogether proved unsuccessful upon you , even in this point . viii . mr. b. affirms ( rem . p. 111. ) that your ministers frequently in their discourses to their people recommend standing or kneeling in their publick prayers ; and p. 112 , that they have faithfully declared to their people their dislike of sitting . now , pray let me give you this easie test to distinguish your faithful ministers from the unfaithful ; those of them that have frequently and heartily reproved you for sitting at your publick prayers , before my book appeared , count them in this point faithful ministers of the gospel ; and those that have not done so , reckon them , as they truly are , unfaithful and conniving shepherds . and take heed how you trust them in other cases . i thank god for it , that by all i can learn , my book has done more to reform this unseemly practice , as mr. b. himself calls it , ( rem . p. 112. ) amongst you than all your ministers these 50 years ; and plainly shews , that they need some inspection to mind them of their duty . sect. x. concerning the practise of bodily reverence by dissenters . 1. a seventh matter of fact with which mr. b. anew charges me , ( vind. p. 23. ) is , that i affirm , that the dissenters are taught , that external postures of bodily worship may in no case be practised : for which he quotes my discourse , p. 137. i wish that mr. b. while he taxes me for accusing you unjustly , and misrepresenting you , were careful of avoiding such dealings toward others . if you look into the place quoted , you will neither find the words nor sence of what he alledges against me ; my words are , that in case of necessity we think our outward performances may be lawfully omitted ; but you are taught , that in no case they may be lawfully practised : you are taught rather to stay at home , and not to worship god at all publickly , than to conform in outward gestures or circumstances . in which words it is plain , first , that i address my self to you in particular , and not to dissenters in general , as he represents me . secondly , it is evident i spake here of the outward gestures and circumstances to which our church requires you to conform , in order to joyn in her publick worship ; and not of all external postures of bodily worship : and it is too sad a truth , that above twenty thousand of you in this diocess refrain , and have refrained every lord's day from all publick worship for many years , rather than joyn in these ; and that you have counted our standing , kneeling , &c. idolatrous heretofore , appears not only from your practice and profession , but from your authors . witness the reasons for which the service-book urged upon scotland , ought to be refused , printed 1638 , in which — the third reason is , because it hath a number of popish , superstitious , and idolatrous ceremonies ; amongst which are reckoned , the priest's standing , kneeling , turning to the people , and the peoples standing at gospels , at gloria patri , &c. creeds , their answering the minister , and many such-like , in number above fifty . these unchristian and unjust censures are still in many of your minds , and for ought i find , they are the chief objections you have against our service ; and i beseech god in his mercy to grant , that either my reasons , or mr. b's concessions , may remove them , so that we may hear no more from you of the idolatry , superstition or popery of our ministers kneeling at their prayers , or standing at their blessings ; or of our peoples kneeling at their confessions of sins , at their prayers and communions , or standing at their praises , thanksgivings , professions of faith , and other parts of our service , that require a more solemn attention and concern . sect. xi . concerning the praises of god. 1. i shall add an eighth matter of fact , that has relation to the same affair , and that is concerning your praising god ; mr. b. alledges ( vind. p. 23. ) these as my words , and puts them , as such , in italian characters , that you have no other way of praising god , but by singing a verse or two of a psalm . and quotes my discourse , p. 24 , for them ; but if you look into the place , you will find that these are neither my words nor sense : i am there only comparing your use of psalms and hymns in the praises of god , with ours ; and i observed that our church praises god every day with five or six psalms , besides other hymns — — whereas you only praise him in a piece of a psalm of a few verses . a thing so notoriously true , that without perverting the words , 't is impossible to find any exception against them . he objects indeed , that your directory prescribes extemporary thanksgivings , and spends many pages in his remarks about them . but i answer , thanksgivings and praises are different things , tho' they commonly go together ; and your extempory thanksgivings are reckoned in your directory under the head of prayers : the title under which they are prescribed , is that of publick prayer after sermon : the rule is , the sermon being ended , the minister shall give thanks , &c. and then the prayer ended , let a psalm be sung . i had no intention to deny these , but reckoned them , as your directory doth , with your prayers : which gives no other rule for the praises of god , but under the head of singing psalms ; the words there are , it is the duty of christians to praise god by singing of psalms ; the only rule for the praises of god in the whole directory . properly speaking , psalms and hymns are the scripture way of praising god , tho' in a large sense we praise him by our confessions of sins and faith ; and by our prayers , as well as by our thanksgivings . sect. xii . concerning the rule of human prudence . 1. a ninth matter of fact is , concerning the rule of human prudence , that we find , rem . p. 7 , & 9 , he charges me , vind. p. 28 , with mistaking that rule , and supposing that he denied that god had given us any particular directions at all in reference to the modes of worship . but i must declare i neither did , nor intended to ascribe any such opinion to him ; i knew very well , that he owned many such , but he positively affirmed , rem . p. 7. that tho' god has commanded publick prayer , praise , hearing , celebration of the lords-supper , &c. yet at what time or place we shall assemble in , in what order these parts of worship shall be performed , 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 chuse , what portion of the scripture shall be read , explained , and applied , what utensils shall be employed 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 . now , tho' mr. b. in other matters allows particular directions for the modes of worship , as he calls them ; yet it is plain in these of time , place , postures , translations , order and circumstances , he allows no particular directions in scripture , by which we are obliged , but only general rules . against this i argued in my admonition , and shewed that god had not only given us general rules for these matters , but likewise many particular directions and examples concerning each of them ; indeed so many , that if we diligently attend , and mind the consequences of them , and apply them to like cases , we may have sufficient direction from scripture to order our worship in each of these respects , and that it is a great presumption to lay aside these particular directions and examples , and to substitute other in their stead , because our own prudence judges them more for edification . ii. as for example , the new testament shews us , that there was a translation of the psalms in prose , and it doth not appear that either our saviour or his apostles used any other translation , or the church of god for 1500 years : but mr. b. tells us , vind. p. 29. that the command which obliges christian churches to sing psalms , necessarily obliges us to turn 'em in such sort of metre and verse as will best accommodate them to be sung by the people . now , this i say , is directly to set up the determination of our own prudence against scripture-precedent , and to accuse christ , his apostles and the church of god , of not having done that which the command of god obliged them necessarily to do ; since it doth not appear that they ever translated the psalms into any sort of verse to accommodate the people ; but plainly supposed they might sing them very well in prose , as they found them translated to their hands by the seventy interpreters . they are in no better metre in the greek , latin , syriack , or in any other antient translation used by the church of god , than in the common-prayer-book . yet the generality of those that used these translations were not excluded from singing them according to god's command , nor are they with us : and indeed if people were not prejudiced against them by such false reasonings as mr. b. offers , it is easier to sing them , and understand them when sung by others , in our way ( which is the antient christian method ) than when sung according to the new metre tunes . as to the original hebrew psalms , i knew very well that learned men had disputed much about them : that some have endeavoured to find measure in them , others rhime ; but after all , they come generally to that result which gave you , dis. chap. 1. sect. 1. n. 3. that it is evident they are poetical , but the poetry of them consists rather in the stile or manner of expression than in any certain measures or verses . and the same is observed in the hymns and songs of the new testament ; such as those of zacharias , and the blessed virgin : which are plainly poetical composures , and as much hymns as any of david's psalms , and as fit to be sung . and more particularly those two songs which the church is represented singing in the rev. chap. 9. and chap. 15. which are as much verse in the english as in the original . he alledges indeed , vind. p. 29. that the psalms of david were wrote in such ▪ sort of metre and verse as was then used . but this is more than any one knows , and no ways concern us , since the translation of them , which we find under the new testament , and the hymns and songs recorded in it , are not in that sort of verse or metre , or poetry that was then used in the world , but in such as we find in the old testament ; and such as our church still retains in our hymns and psalms : nor has she ever allowed by any publick act the metre psalms ; much less that they should justle out the scripture-way of using them in prose . iii. secondly , the scripture directs us to use all the ways of offering up psalms to god that were then common . first , by singing them together ; so did moses and the children of israel , ex. 15. secondly , by courses ; so did the priests and levites , ezra 3. 11. thirdly , by a select choire ; so was the custom in the temple . fourthly , by one's singing , and the rest joyning with him in their minds , and attending for their edification and comfort . so the prophets did that had inspired psalms , 1 cor. 14. 26. for it is not conceiveable how the congregation could joyn their voices in a psalm that was either inspired in the place , or brought prepared by the prophet , since we all agree that there was no reading a line , as with us , and then singing it . fifthly , by speaking or reciting psalms , hymns and spiritual songs . sixthly , by plain singing them . and seventhly , by playing to them ; so eph. 5. 19. speaking to your selves in psalms and hymns and spiritual songs ▪ singing and making melody in your heart to the lord. the word we render making melody , is literally ( as i have formerly observ'd ) singing or playing to an instrument : and these three , speaking , singing , and playing , are literally the ways men used their hymns , poems , and songs : and the apostle directs us to use our psalms all these ways , as we have occasion ; adding , that we must use them to the lord only , and with grace in our hearts . these are the precedents and directions the scriptures give us for the use of our psalms ; and our church retains them all on occasions . and to pretend that all or any of these are impractical , disorderly , or contrary to edification , i take to be a great presumption ; and this i suppose to be your case , and mr. b's . he asserts , rem . p. 13. that the new testament recommends no other use of psalms but singing , and quotes , eph. 5. 19. to prove it ; whereas the very letter of the place recommends speaking them , and playing to them , as well as singing them . and so protestant interpreters , both our own and strangers , understand it . thirdly , you and he have laid aside all these ways precedented in scripture , and substituted instead of them one that is not yet a hundred year old , peculiar to these countries , and not commonly used in other singing ; i mean reading a line , and the people singing it after ; which mr. b. confesses , remarks p. 28. to be indeed a defect , but such as we must be forced to condescend to , unless we could prevail with all our people to get psalm books , and learn to read , or to commit 'em to memory : as if all the poor christians in the apostles time had had psalm-books ; or cou'd have read ; or had the psalms by heart ; or as if our neighbour reformed churches were in a better case in this point than we : but this is plainly to suppose that the apostles and and the church of god were ignorant of this necessary means of edifying the people till a few years ago ; and that the scripture failed to give us direction what we are to do with the psalms when the people want books , cannot read , or have them not by heart : which has ever been the case of many since they were first sung. but the same scripture that commands us to do all things for edification , commands us likewise to use the psalms as i have shewed , and never prescribes or mentions the defective way used by you ; and therefore we may be sure singing the psalms by a choir , reading them by courses , and playing to them are not contrary to edification : and to oppose the determinations of human prudence to these particular precedents , is to make the word of god of none effect by your tradition : and is what i blame in you and mr. b. as teaching your own inventions . i positively declared that i did not condemn singing metre psalms as unlawful , but only your casting out the prose intirely in your publick praises of god , and preferring the metre meerly on the strength of our own prudential determinations ; as more edifying and fitter for a congregation . this i took to be a preferring your own reason , or tradition , to the word of god. iv. the same i say concerning extemporary prayer : i never denied but extemporary prayers may be lawful , nay , necessary on extraordinary occasions , when a man has not a form ready , or time to compose one . i granted , that in this case , we may depend on the assistance of god's spirit , as in all other cases of necessity ; or at least hope for pardon , of course , to our infirmities . but i shewed , dis. chap. 2. sect. 3. n. 3. that god had commanded forms of prayer , both to priests and people , in the old and new testament : that the church of the jews use a form of prayer in their publick ordinary service ; that the psalms of david are a collection of such forms , and so are called , psal. 72. 20. and it doth not appear , that any other publick prayers were ordinarily used in the temple ; and that we have many precedents of such . i add now , that such prayers are sufficient to express all our desires to god on ordinary publick occasions , which are constantly the same ; and if any thing extraordinary happen , the church may provide a form for it , it being unreasonable that it should be left to every private minister to impose what confession or petitions he pleases on the people ; or at least in such a solemn affair as uttering to god the sense of a nation , or even of a congregation , a minister ought to reduce what he intends to say into form , and consider it well beforehand , that he may be sure that the words are fit and proper for the publick , as well as the matter . i shewed further , that there is no promise in scripture to furnish us with words without this care ; and , that the spirit of prayer promised in scripture doth not include any such gift either to minister or people : and therefore to lay aside prayers by a form , in our ordinary publick occasions ( which are still the same ) is plainly to prefer our own inventions to scripture-precedents , and our prudential application of a general rule , to the method prescribed in several particular cases under that general rule by god himself . i grant , praying extemporarily , and prayer by a form , are different ways of worshipping god , or modes , to use mr. b's phrase , ( who commonly , in these cases , shelters himself in some new difficult word , which many of you do not understand . ) but , i say , we have only precedents for one of these ways in scripture , in performing of publick prayers in an ordinary setled congregation ; and therefore for you to lay aside this way ( as you do in your most publick and ordinary addresses ) for extemporary prayers , is to prefer your own wisdom to god's . if the thing it self had been feasible , the method of answering this argument against extemporary prayer was easie ; nor was there any need of that long discourse you find in mr. b's remarks , or the hard words he gives me about it . the whole difficulty incumbent on him , was to shew some command of god in scripture , requiring us to worship or pray to him in a conceived , or unpremeditated , or free-prayer , as he calls it ; or some example in a setled ordinary congregation , where it was practised . till he do this , his arguments for the usefulness of such prayers , and for their necessity , drawn from their being more moving and more edifying than forms , are only opposing his own experience to the precedents of holy scripture ; and it seems to me , that only the itching ears of people who love novelty and variety give ground for such surmises : but these are vices against which they ought to be cautioned , not to be cherished and encouraged in them , as mr. b. does , rem . p. 163. since they are apt to cheat men with a false devotion , and are not necessary to a true one ; of which , had mr. b. been throughly sensible , i conceive he would not have given me such very hard words for interpreting an itching ear , to be an ear that loves them ; or affirmed ( as he does , rem . p. 101. ) that no expositor before me ever dream'd of such a sence of them . i wish he would consult a few more expositors before he peremptorily determine concerning the sence of scriptures : he might have found estius , al●pide , and galvin , noted commentators , concurr in this sence with me , and the context , as well as the words , where they are used , enforce it , 2 tim. 43. for the time will come , when they will not endure sound doctrine ; but after their own lusts , heap up to themselves teachers having itching ears . which words plainly give two reasons that move people to heap up teachers to themselves , their lusts and their itching ears ; but mr. b. would perswade us , that the apostle meant only one of them ; whereas the experience of all ages has found , that the desire ▪ of novelty and variety has made men ready to entertain fables and false doctrines , as well as their wanton fancies , or various inolinations , as he alledges : if by wanton fancies he meant any thing else than a fancy that loves novelty and variety , and if the same be meant by it , then he had no reason to abuse me for a whole page together , for interpreting the words in that sence , since he himself doth the same . m. b. i confess , offers some scripture precedents for extemporary prayer in publick , rem . p. 36. namely solomon's , 1 king ▪ s 8. 22. asa's , 2 chron. 14. 11. jehosophat's , 2 chron. 20. 5. hezekia's , isa. 36. 15 , 16. ezra's , chap. 9. 5. nehemiah's , chap. 9. 5. but these are not to the purpose ; they are all of them on extraordinary occasions , and in extraordinary assemblies , in which 't is granted , that extemporary prayers may be necessary . secondly , they are generally the particular prayers of the men that offered them , and not of the assembly ; such is solomon's , hezekiah's , and ezra's . thirdly , it doth not appear but they were all forms written and prepared beforehand . i take it for granted , that the confession in neh. 9. was so , for eight levites repeated it , the people standing ; as appears by the fifth verse , then the levites , jeshua and cadmiel , bani , hashabniah , sherebijah , hodijah , shebaniah , said , stand up and bless the lord your god for ever and ever . and so they go on with the confession , and it is like the people joyned their voices also , for they used to joyn in the blessings and praises of god ; to do which , the levites now invite them : and in the latter end of the confession it is said , v. 18. because of all this , we make a sure covenant , and write it . this confession is then plainly the preface to that covenant , and therefore these are no clear instances ( as he alledges ) or precedents for extemporary prayers in an ordinary setled congregation ; much less is there any command for such : whereas the precedents for forms of prayer are express , and the command to use the lord's prayer in particular , literal , luk. 11. 2. when you pray , say , our father ; to which mr. b's interpretation is a contradiction ; when you pray you need not say our father , &c. either in ordinary publick addresses to god , or occasional . v. let me observe further , that tho' mr. b. gives me such hard words for not distinguishing between the spirit of prayer and the grift , rem . p. 60. yet he doth not bring one place of scripture where they are distinguished : it was directly my business , to shew , that there was no such ordinary gift , without the help of forms , necessary or promised , either to the children of god , or ( which is the same thing , as mr. b. now states it , rem . p. 59. ) to all ministers or private christians , in the diligent use of such helps as they are furnished with , and frequent exercising themselves in this excellent duty . this is a point so material , that we ought to have plain scripture for it , and a clear promise that god will give this gift to us on all occasions ordinary and extraordinary , without the help of forms , if we use the means , endeavour it heartily , and exercise our selves in it . but mr. b. has not produced one particular , much less clear promise to this purpose ; only he argues the conveniences of it from general rules , which signifie nothing when duly examined ; neither ought to be put in the balance with our saviour's command and scripture ▪ precedents : and therefore i had good reason to suppose that mr. b. set up his rule of human prudence to the exclusion of any particular rule or precedent in scripture in these duties he mentioned : nay , i had good warrant to believe , that he allows a dispensing power even against express scripture-rules and precedents , when his human prudence judges them contrary to edification : he asserts this positively in the matter of ordination , and i had reason to believe the same as to matter of worship . saith he , reflect . p. 37. positive precepts must always yield to moral , and matters of meer order to the end of the duty ordered : and the former must never be pleaded against the latter . this i take to be a dangerous position ; for it is in effect to say , that all the particular rules in scripture about the worship of god , and discipline of his church , cease to be obligatory on any party of men that think them contrary to edification : whereas we ought to suppose , that they never are contrary to it , and therefore are never to be laid aside ; and that tho' they seem to us to be contrary , yet they are not , but are some way misapplied ; which is to be amended without dispensing with them . thus i may be assured , that praying to god by a form is very edifying , because i find precedents for doing so in scripture ; and i ought to look on it as a very corrupt human prudence , that suggests the contrary . and herein , as i take it , lies the principal difference between mr. b. and me , concerning this rule ; i argue , that forms of prayer , singing prose-psalms , &c. are edifying , because i find them used in scripture ; he argues , that they ought not to be generally used , because his human prudence and observation finds them contrary to edification . i must leave you to judge which of us pay the greatest deference to the holy scripture , or have the greatest opinion of our own prudence . vi. to conclude this head , i will deal easily with mr. b. and allow him the interpretation of his rule which he now gives ; and tho' he says , that only the general rules must be regarded , yet i will allow he did not intend to exclude particular directions ; and i will take the rule as mr. baxter has it , from whence i suppose mr. b. took it , in these words ; ( conformity stated , p. 13. ) we never held , that the scripture is a particular rule , commanding every accident and circumstance about god's worship ( but only a general rule requiring all to be done in love and peace , and to edification , and decently , &c. ) in those circumstances which must be some way determined , and god hath left to variable human determinations , such as are time , place , utensils , translations , sections , metres , tunes , methods and words in preaching and prayer , habits , gestures , and many such-like . this rule is laid down in the name of all your party , and i hope you will stand by it ; for it not only justifies our holy-days ▪ communion-table , rails , habits , desks , pulpit and fonts , as i shewed in my admonitton , but also our office for the dead ; for we have a general rule in scripture to pray always , more especially when we meet with any loss , or cause of sorrow : and i suppose our human prudence doth determine , that the death of a friend is a very sensible loss ; that the time of his burial is a very proper time for prayer ; and his grave , where we take our last farewell of him , is a very proper place to express our hope of his resurrection , and to thank god for that hope ; which is the sum of that office of our church . the same may be said for the thanksgiving of women after child-birth , and indeed for every other office appointed by our church ; and every practice even of our reading the apocrypha , and standing at the gospel ; the one being a gesture within the very letter of the rule , and as the prudence of the church has judged for many ages , very edifying ; and the other full as warrantable as your ministers reading the covenant and acknowledgment of sins , which they were ordered to do two lord's days , octob. 6. 1648. nay , it justifies that which we are no ways obliged to justifie , tho' mr. b. often objects it to us , that is , bowing towards the east , or altar , it being no rule of our church , or universal practice ; for god has in general commanded us to worship him with our bodies ; and it is very convenient , decent , and solemn , that the whole congregation should bow one way , without meeting each others faces . if therefore human prudence determine , that this gesture shall be used at certain times , and that it shall be towards the east or communion-table , it only does what the rule impowers , and it fully justifies it . the same may be said of bowing the head at the name of jesus , which yet is not required of you , there being no rule for it in the church of ireland ; and the same is obvious of all these other things mr. b. excepts against , vind. p. 28. sect. xiii . concerning the third , fourth , and fifth canons . 1. atenth matter of fact is his adding and taking away from our third , fourth , and fifth canons . he professes that he cannot imagine wherein he has added to them , vind. p. 33. for the determination of this i desire you to consult the remarks , p. 179. and there you will find him affirming that our fifth and third canon excommunicate ipso facto all that are guilty of the crimes mentioned in them ; and intimates the same concerning the fourth : but he has added these words ipso facto out of his own head , or by inconsiderately transcribing mr. baxter , who indeed quotes the third , fourth and fifth english canons ; but the irish canons which mr. b. here quotes , treat of different matters , and have no such words in them ; and yet these words are so material , that he founds his principal arguments against these canons on them ; alledging it ( rem . p. 180. ) as a great absurdity that they excommunicate without any other admonition than what the canons themselves give ; and that they peremptorily cut off from christ without presonal warning ; and p. 146. that all are denounced excommunicated who affirm or maintain the doctrines condemned in those canons . whereas those canons neither denounce any excommunicated , nor excommunicate any ipso facto ; and tho' the crimes be very grievous , such as preaching against the established worship in the common-prayer-book ; condemning our orders , unchurching our congregations ; separating from us as profane ; and setting up altar against altar ; yet the canons do not impower the bishops to excommunicate persons so guilty till they be cited , admonished , the fact proved , and they persist impenitently in their errors : whereas if they were excommunicated ipso facto ( as mr. b. alledges ) there needed only citation and a proof of the fact , and a declaration of the sentence . sect. xiv . concerning his demands . 1. but eleventhly , as mr. b. denies , that he has added to our canons , so he likewise asserts , vind. p. 33. that he has reviewed all the demands he has made in his remarks , and can see no unjust representation in them . i do not think it proper to trouble you with an examination of all those . i will only put you in mind that i hinted at some of them in my admonition , p 49. as in the fifth , where he represents us absolving the uncensured ; which is a very unjust representation : for the absolution of the sick is not the absolving of the uncensured , but of one that by , a special confession of some weighty ▪ matter that troubles his conscience has submitted himself to the censure and judgment of a minister . secondly , in the seventh demand he censures our canons in the matter of such as are to be ordained as very desective ; which is a very unjust representation , they being as strict as the apostles , 1 tim. 3. and in such a degree , that if duly observed , no insufficient person can be admitted into orders . i will add two or three more , for i cannot go thro' all . ii. thirdly , therefore in his second demand , p. 171. he represents the authority of bishops to be so devolved on their chancellours , as to be out of their one hands ; and humbly desires they would endeavour to recover the spiritual part of it . this is an unjust representation , and shews he does not understand our constitution , or practice ; for , first , in many cases the bishop cannot devolve his power on his chancellour , but must act himself . secondly , the chancellour's power doth not exclude the bishops in any case . on the contrary , he is only his substitute when absent , and his assistant when present : the bishop may when he pleases sit in his own courts , and when he pleases admit what clergy-men he thinks proper to assist him , and dispose of all things according to the canons ; he may reserve a cause to his own hearing ; pass sentence in it according to his own judgment ; and dismiss or suspend it ; and in every step act independently of his chancellour . it is true , he cannot in some cases dispose of the chancellour , or registers fees ; to which ( being a lay-perquisite ) the common law intitles them ; and it is not the churches fault that we cannot reform it . but from this it sufficiently appears that to represent our jurisdiction as out of our hands is very unjust . and here let me take notice of a most unjust reflection mr. b. has cast on the jurisdiction of this diocess , in particular : he asserts , p 157. that you have very little hopes of reformation of manners , from either the persons that compose those c●urts , or from the manner of their proceedings ; and hopes that i should not expect that you should turn informers , to bring grist to our mills . and intimates , that we only draw people in there to make a prey of them . these are every one most unjust representations ; and i dare appeal to the several hundreds i have had in my court , since i came to this diocess , for the truth of what i assert : i can answer for my self and all the officers of the court , and dare affirm that none of them ever made a prey of any . i shall only give the chancellours account of this matter , and desire mr. b. to try if he can produce one instance to the contrary . my lord , after all the tenderness of your lordships ecclesiastical courts , i am surpriz'd to find that mr. b. ( in his book against you ) speaks to your lordship of such courts as bring contempt on the censures of the church , decreeing 'em on frivolous causes , in a rash and precipitant manner , making 'em an engine to squeeze the purses of men , rather than reform their manners , p. 155. as hunting for prey , and on that score drawing men into their clutches , p. 156. as scandalously managed : the censures of the church prostituted to so vile a purpose as that of filthy lucre , and that thereby the temple of god is turned into a house of merchandize , p. 171. this , in a book so full of harsh innuendo's may make some readers believe that the accounts he has from hence ( of which he sometimes speaks ) give him ground to talk at this rate . and seeing these things are said to the bishop of derry , and the reformation of them desir'd , those who are strangers to your lordships courts , and your diocess , may be inclin'd to believe that the jurisdiction here is managed by such harpy's as he has described ; for what courts can your lordship reform but your own ? and why is this objected to your lordship unless you are supposed to be guilty ? therefore as far as this may be understood to relate to your lordships diocess ( concerning which , properly , all the dispute is ) i shall beg leave of your lordship to offer this short answer to it . i have never heard that any judge of the consistory of derry since june 1691 , when i came first into this diocess , receiv'd any fees but what came through my hands ; for i attended constantly on the courts since that time ( as surrogate the first year , and chancellor the two last ) to your lordships knowledge , who was duly present at them when you were in town . now during these three years there are , or have been , about 200 persons ( reputed of that perswasion that mr. b. seems to vindicate ) proceeded against in the ecclesiastical courts of derry , presented by the church-wardens , for fornication , adultery , incest , &c. from all which , there has not been taken for the judges fees to the value of ten pounds . the last fifteen months i resided in my parish , seven miles distant from the court , yet attended without any surrogate , lest i should be obliged to grant the full fees to others which i remit often my self ; so that my many necessary journeys , my neglect of my own private concerns , my staying many nights and weeks from my own dwelling , being considered , any reasonable person may compute my gains . i shall not enter into any invidious comparison between this management and the times of presbitery or independency ; but supposing that my brethren may justify their courts in the same manner , if the scene of the present dispute were not laid in this see : i shall content my self with this , that all men may hence discern , whether our courts have deserved the severe intimations before-mentioned , or whether mr. b's . friends here , have been devoured as a prey , &c. — — ballychelaghan june 6 1694. my lord , your lordships , &c. robert gourney . to conclude , i dare affirm , that all the officers of the court of derry , have not had forty pound fees from all the several hundred criminals that have been in it since i came into the diocess ; so far have they been from oppressing or squeezing any : and yet i am not satisfied that this mildness is commendable , for i find the greater part so lost to all sense of goodness , and so exceedingly sordid in their temper , that they had rather do penance both at meeting and church than pay a few shilings ; and perhaps on such people , the fear of paying a little money , would work a greater reformation , and awaken them more than all other endeavours . iii. fourthly , he represents ministers in his sixth demand , p. 173. as depriv'd of their pastoral power that belongs to them , and wishes that bishops would exercise their authority in concurrence with their presbyters ; and another of your ministers represents bishops as the sole pastours of the whole diocess , mr. craghead p. 145. now all these are misrepresentations . for first . there are many acts of episcopal power and authority which a bishop connot exercise without the concurrence of his presbyters . secondly , there is not one act belonging to a congregation , except confirming the baptised ( which has ever been peculiar to bishops ) but a presbyter , with the consent of his bishop , may exercise it . thirdly , a presbyter has as much power in the matter of excommunication as any presbyterian minister , since he can reprove , rebuke , exhort and suspend from the sacrament ; which is all that any of them can do . and whereas mr. b. alledges that he must turn informer against such as he suspends , in the spiritual courts , where they are sure to be put to great charges . this is another misrepresentation ; for there is no such necessity of putting into the court such offenders , except their sins be publick ; or if they should be put into it , that they should be put to much charges , except they continue impenitent , and then it is necessary they should pay the fees of the office , which are very small , whatever mr. b. suggests , and 't is the offenders own fault , if they be otherwise who make them so by their obstinacy : to conclude , a presbyter must act in dependance and with consent of his bishop in many things , but this doth not hinder him from being a pastour , joyntly with his bishop of the whole diocess , and particularly in his own cure. iv. let me observe further , that neither presbyterians or independents can with any reason object this to our presbyters ; for every presbyterian minister depends on his brethren in these acts . and can neither excommunicate or perform any other proper act of government , that concerns the whole church , without consent of a synod ; and if his depending on a synod in these acts , doth not hinder him from esteeming himself a pastour , why shou'd a presbyter with us not count himself a pastour , since he has as much power alone as your ministers , and as much in conjunction with his bishop , as yours have with a synod ? and especially when it is considered that the presence and consent of a bishop is easier had than that of a synod ; and the bishop is obliged by known rules and laws to concur in those things that are reasonable , whereas generally your matters are arbitrary and depend on the major votes . as to the congregational ministers , they in these acts depend on the consent of their own congregations , in whom ( according to them ) the power of the keys is originally seated ; and they cannot excommunicate any without consent of their people , which is more opposite to the nature of a pastour , than acting with the consent of a bishop , and in subordination to him ; and indeed such ministers are rather meer servants , than pastours of their people : in this point therefore , mr. b. has made a very unjust representation of our principles and practice . sect. xv. concerning mr. sq. 1. the last matter of fact , of which i shall take notice , concerns a person rejected from orders in our church , and now a preacher of your party . mr. b. affirms , that your ministers declare , that they know of no such person , and says , that if i mean mr. sq. he declares he was never examined , as to his learning , by us ; and that most that know him , think , that if i reject all those , of my clergy , that are not mr. sq ' s. superiors in learning , i must exclude a great many of those that are now in this diocess . you see how he necessitates me to give an account of this affair . this gentleman whom i did not name , out of the great respect i had to his relations , soon after the troubles , procur'd mr. robert gage , of this diocess , to present him to the then bishop of rapho , for the order of a deacon ; the bishop , according to the 31st canon , demanded a certificate of his degree , good life and conversation under the colledge seal ; but that he neither had , nor could procure ; whereupon , the bishop refus'd him . after i came to this place he applied himself to me , both in person and by his friends ; but i refused him and them , till such time as he was publickly examined according to the canons : in the mean while i discours'd him several times , and found him unfit as to his learning , yet wou'd not discourage him , but advised him to such books as i thought most fit and necessary for him : when the time drew near , that i intended to have an ordination , he petitioned to be admitted to the publick examination which was to precede it ; i read the petition written in his own hand , but the latin so false and improper , that it appeared by it , he was not master of the grammar , much less of the latin tongue . i consulted some of the clergy about him , and came to a resolution not to admit him ; but to do it in the softest way i cou'd ; i discours'd him again , shewed him his defects , and that it wou'd expose him to be examined publickly , especially at the same time , when others were to be examined of parts and learning , and therefore advised him to delay till some other time , and till he cou'd get a certificate from the colledge , without which i could not regularly ordain him : he seemed discontented , and the next thing i heard , was , that the sunday after he went to the meeting , and declared against the church . this is the truth of the matter , and i must declare , that i never admitted any , to any order , benefice or curacy , in this diocess , who were not by many degrees his superiors in learning , parts and steadiness of thoughts ; and as to those that were preferred in the diocess before my coming to it , i suppose that mr. sq. himself will have more modesty than to compare himself with them : i must add , that he is not the only person has served me at this rate . ii. and from this you may observe . first , that no people are more impatient of discipline , than such as would perswade the world that they are the great patrons of it , and most zealous for it . this gentleman , that is now joyned with you , for purer ordinances and discipline , was so disgusted by the strictness of ours , that he left our church . secondly , you may observe , that some people are resolved to be ministers at any rate , and when those that have the keys of the church will not admit them , they leap over the wall. thirdly , you see by this how much men advance their reputation and interest , by being of a party . here is a gentleman that had so little reputation amongst us , for learning and sufficiency , that he was not thought fit to be a deacon , by two bishops , and several clergy men ; and yet by joyning with you , most of your party that knew him in dublin , where they are best able to judge , prefer him to many of the clergy of this diocess . so unjust and partial are men in their judgments where their party is concerned ; and thus it has been since divisions were first in the church : st. paul hints at it , 2 cor. 10. 12. and tertullian speaks to it in point , above 1400 years ago , in his book de prescriptionibus , where he observes of those that divided from the church , that they ordained , apost at as nostros ut gloria eos obligent , quia veritate non possunt . nus● quam facilius proficitur quam in castris rebellium . 't were too severe to translate these words ; but the meaning is , that so a man left the church , he might have reputation and orders easily amongst the divided parties . fourthly , you may observe , that it is not always conviction of conscience brings men to your party ; here in the beginning of the week a gentleman gave in a petition in his own hand writing , and was earnest to be admitted into orders ; and being put off , next sunday he declares himself of your party against the church . he must have great charity , that will suppose this to proceed from meer conviction of conscience . fifthly , you may observe , how unfit judges the people are of the ability and qualifications of men for the ministery , and how easy it is to deceive and impose on them , in which i have had experience in three or four other cases . sixthly , this shews the misery , and mischief of parties in the church , and how impracticable they render discipline . i have taken what care i cou'd to obviate this ; and have refus'd to admit some that were driven out of scotland by the fury of the rabble , till they brought a certificate from their adversaries , of their lives and conversations ; and that they had no other exception against them , except their not complying with the church government there established . whether your party take the same measures , they know best that admitted mr. sq. to preach . sect. xvi . personal vindication . i. there is one thing further that i am obliged to take notice of , rather indeed to comply with the suggestions of my friends , than that i judge it necessary , or so much as convenient . it concerns my own person , and not the cause ; and i reckon where ▪ ever a man that pretends to answer a book meddles with the person or personal affairs of his adversary , it is a plain confession that he has the worst of the argument , and that he is forced to make up with slight and art what is wanting in point of reason . yet this mr. b. has done in several places of his remarks , and has employ'd most of those arts that popular lawyers make use of to carry their clients cause at the barr , but are very improper to be used by the advocates of truth , who ought to have no view but the glory of god , the advancement of his true worship , and the peace and unity of his church . i am conscious to my self , that i had no other aim in the writing my book ; and i hope i may say that the deep concern i had for the due observation of the worship of god , and the danger of such as neglect it , did influence every sentence in it . i had before me the great obligation that lay on me as a pastour and father in the church ; even the great and solemn oath of god , made in my ordination . i remembred that the truest evidences of the presence of the spirit of christ , and hardest to be counterfeited , are gentleness , goodness and meekness ; and i called to mind that a tender father wou'd not reprove his erring children , nor a man treat his friend with bitterness , pride , scoffing or lightness . that a pastour has no less reason for bowels of compassion towards his straying sheep , than a father towards his children : that a christian was as deeply obliged to meekness towards his erring brother , as any man towards his dearest friend . and tho' that brother be mistaken in his judgment , and alienated in his affections to the highest degree , even to railing and madness , yet the injured person ought still to treat him with the same gentleness and tenderness , and look on all those extravagancies as the effects of a spiritual feaver , which to a mind truly affected with the love of christ , are as little provoking as the ravings occasioned by a natural one , and much more to be pitied . ii. these were the considerations i had before me , and the measures i took in writing my book , and i hope in god they shall always remain with me , and influence my words and actions ; and , i thank god , they yield me a comfort and satisfaction above all that the world can afford me . but this was very different from what many of your party expected ; they measured me not from what i am , or from what i do and say , but from the representations some of themselves had made of me . 't was from these that a rumour went abroad whilst my book was in the press , that i was publishing a most furious book full of bitterness and railing ; and that i wou'd now discover what a passionate angry man i was : this went current ; but when my book appeared i thank god it was of a different sort , and and very much surprised those whose interest it was to represent me and it otherwise ; and by all i can learn , nothing displeased them more than the seriousness , charity and civility with which it was written . iii. mr. b. seems to be sensible that this gives my book some advantage , and takes great care to prevent it ; sometimes he makes slight of it , sometimes endeavours to expose it as ridiculous : but his greatest endeavour is to perswade you that it is not real and sincere in me . to make this appear probable he produces several arguments both in his preface , and in his remarks . in the last he insists on one , p. 157. on which he thinks fit to enlarge again in his vindication ( p. 25 ) 't is taken from a clause in the leases of the see of derry , whereby the tenants are obliged not to sett to mass-priests , or dissenting ministers : this he thinks will excuse all the hard words he gives me , and prove me guilty of unfair dealing ; but this is to censure actions before he knows the reason of them , as i suppose every body may observe ; and since it concerns only my own person , i did not think it necessary to make any apology for it ; and i assure you my tenderness to you , and indeed to our common christianity , obliged me rather to suffer the reproach , as i have done in many other cases , than to publish those things of which i apprehended the common enemies of our religion might make advantage . and had not the importunity and perswasions of my friends , to whose judgments i have a deference , required it now from me , no provocations of my answerers shou'd have done it . however i shall endeavour to give an account of this matter in the least offensive way i can ; and if any thing seem hard in it , the blame must be justly theirs who gave the occasion . iv. i find this clause verbatim ( so far as relates to popish priests ) in the oldest leases of this see of derry ; in which there has been , since the reformation , a succession of wise , learned , and pious men , my predecessors . dr. montgomery , dr. babington , dr. downam , dr. bramhall , dr. wild , dr. mossom , dr. ward , and dr. hopkins , were men generally famous for their works yet remaining , and for their eminent service they did to the church of god. these found it necessary to put this clause into their leases ( at the first making of them ) or to continue it , in as many as were renew'd . so far therefore this is no new clause ; it being ( as i have said ) in the oldest leases of the see , and put in by wise and good men , for good reasons . i found the same reasons not only to continue it , but to extend it to all teachers dissenting from the church ; and should have thought my self answerable to my successors , if whilst the reasons were as good , i had departed from the wise conduct of my predecessors . that the reasons are as good , will appear from what follows . my predecessors found that their tenants liv'd easily as to rents , and freest of any from exactions or oppressions , and that this made , as it still makes , those that are averse to the office and revenues of a protestant bishop , yet desirous to be their tenants : that the popish priests especially found their advantage in living under them , both to their temporal and spiritual interest ; for they had such influence on their own party , that none of them durst come in competition with them , in taking their farms ; and so they had them at what rate they pleas'd , and ( where they had such influence ) the protestants durst not take them ; by which means they were able to keep them waste , if they could not get them to themselves ; which i have effectually found in a farm where one of them had crept in . and as to their spiritual interest , it was no ill policy to secure those places where the bishop had greatest influence . i am sure these things are true of your ministers ; and these , or the like motives , so far prevail'd on them , that before the troubles they had at least one half of their meetings on the church lands . again , no one would willingly have a tenant that looks on him as an usurper , or is sworn to extirpate him as soon as he can ; this was a good reason to refuse popish priests for tenants , and holds no less against such of your teachers as adhere to the solemn league and covenant . i must mind you also , that coshering and exacting on tenants by way of meat and lodging , is against the laws of this kingdom ; and the popish priests lived by such ways , but were not near so oppressive to their neighbours as your meetings are : your sacraments especially are attended with a most oppressive coshering ; and so it is , and must be , where four or five thousand meet together from distant places , and stay several days . and indeed , none that live near the meeting house can call their meat or drink , or grass , or houses their own , during these times ; or dare refuse them to those cosherers , if they would live quietly . and here i must declare , that i had private information from several of my tenants of this oppression ; and they were heartily glad when they found i had contrived a way to ease them , tho' they durst not publickly own it . there is a further reason , and that is , that men whose avowed principle it is to tolerate no body , when they have power , ought not to pretend to the same favour with other people that are moderate . this is a just exception against popish priests ; and for ought yet appears , it is no less against your teachers , some of which seem to be of as persecuting a spirit as they ; and have so far influenced the most zealous of their hearers , that they already persecute , as far as they have power , those that dissent from them ; insomuch that ( as i observed before ) some that are heartily desirous to come to church , dare not , for fear of being undone by their neighbours . and no wonder it should be so , since you are taught in your very catechism to oppose all false worship ; and , according to each ones place and calling , to remove it . and tolerating a false religion is reckoned , in express terms , a breach of the second commandment . a clause very unfit for a catechism , that ought to contain only the principles of our holy and meek religion , and which i do not find in the catechism of the council of trent , notwithstanding the persecuting spirit of that church ; and indeed , it is not only a wicked , but an imprudent thing to impose on all christians the necessity of either persecuting all their neighbours that are mistaken in matters of religion , or violating their own consciences ; which sufficiently shews the spirit of those that compos'd your catechism , and discovers the principle that makes you so uneasie to your neighbours ; which principle your teachers still refuse to renounce . these , i suppose , are sufficient to shew , that there is neither rashness nor uncharitableness in this clause of my leases , which has now been three times objected to me in print , twice by mr. b. and once by mr. craghead ; as if it were indeed of moment , or any thing to the subject of my book . but this makes it plain , that the business of the answerers was , to answer my book by prejudicing people against my person ; a certain sign , that they wrote for a party rather than truth . after all , i must profess to you , and have always declared , that it never was my intention by that clause to hinder any one to live under me that was peaceable , and of whose honesty , as a tenant , i could have any reasonable security , of what perswasion soever he was ; but i thought it but reasonable to reserve to my self and my successors a liberty to make a difference between moderate honest men , whom one may suppose to be lead by conscience , and others that appear to be acted by other motives ; which shall always be the rule of my proceedings . there is a further matter under this head which mr. b. objects to me ( vind. p. 25. ) in these words , we like not the gentle language of writs de excom . cap. by which he would insinuate some very hard or unfair dealing in me . a few words will clear it ; i never procur'd more than one or two of these writs to be executed , and that against a person who refus'd to stand for sidesman ( being duly elected by his parish ) or to find another for it , which the very act of toleration in england requireth to be done ; and the government on full consideration of the matter , found i had reason in it ; and the person confess'd , that he would never have contended it ( as indeed he neither had , nor could have any scruple ) had not his minister , mr. crook , engag'd to bring him off , if he stood it out ; which i am able to prove . but mr. b. makes no scruple to censure his governours , before whom this matter was adjudged , and pronounce concerning things of which it is manifest he had no due information . having thus examin'd the principal matters of fact , i must observe , that mr. b. ( who makes himself your advocate ) in the end of his vindication ( p. 55. ) takes it for granted , that the matters of fact with which i charged you , and for the truth of which i appealed to your own knowledge and consciences , were false ; and alledges it as the greatest provocation given you , that i appealed to your selves as evidences for what you certainly know to be untrue . i do not find any sufficient ground for his asserting this in your behalf ; i have conversed with many of you since the writing of my book and admonition , before many witnesses , and could never meet with any of you that could deny any one matter of fact in them . and as to the vouchers that mr. b. has produc'd to disprove what i said , they are so far from justifying what he asserted , as to your practice , or contradicting what i charged on you , that the truth of his assertions depends still on his own credit . but whatever effect his endeavours to palliate the matters with which i tax you may have on strangers , they can never make you think otherwise of them than what you know . and i am sure you cannot but know , ( what i have been now necessitated to prove in the foregoing chapter ) that the main and most considerable matters which i charg'd on you were true ; that your communions have been scandalously infrequent ; that your publick worship of god was generally performed by you sitting , which i reckon irreverent ; that you had no orderly publick reading of the scriptures , nor any practicē that could properly be called reading them ; that you have no order or rule of teaching the great mysteries of our religion in your sermons or set discourses ; which certainly do deserve such set discourses , if any thing can deserve them . i am conscious to my self , and have god for my witness , that i had no design in what i have publish'd of your faults in the worship of god , but to endeavour , according to my duty , your amendment of them , ( of which could i have made you sensible in a private way , you should not have been told so publickly . ) and it had been a very ridiculous undertaking for me , as i often have observ'd before , to put the stress of your reforming them ( which i most seriously coveted and desired ) upon your knowledge of the truth of them , if i had not been sure that you did sufficiently know it ; nay , had i not understood it from the mouths and confession of many of you . but the truth is , these things are so notorious , ev'n from the defence which your advocate and his certifiers would make for you , that i had , and still have , all reason to appeal to your own consciences for the truth of them , and to hope for the desired success of my writings in your amendment of them ▪ from the undeniable evidence of this truth in your selves ; which success , i thank god , i have already in some measure found , and do beseech him still to encrease . chap. ii. of the reasoning part of mr. b's book . sect. i. mr. b's stating the case between you and us , as to purity of worship and discipline . i. i proceed now to some observations on the reasoning part of mr. b's book ; and the first thing i shall take notice of , is his stating the difference between you and us. vindic. p. 33. we have these words ; where there are in a kingdom two parties , or bodies of protestants , in one of which both the worship and discipline of christ is more fully restor'd to its primitive simplicity and purity ; in the other , there are some defects and corruptions left in their worship , and discipline almost entirely neglected , or perverted and abused ; i think every considerate christian should prefer the stated communion of that party , in which necessary reformation has made a happier progress . i confess , i am partly of mr. b's opinion ; and think , for this very reason you ought to embrace the communion of our church , as of that in which both worship and disciplin is more fully restor'd to its primitive simplicity and purity ; for i do not know one thing in which you have the advantage of us ; as will appear on examination of these particulars . ii. first , in discipline you have nothing to boast of , since you have no authentick rule concerning it at all ; as i shew'd in my admonition . and when proposals were made concerning it , they were rejected by a parliament of your own party with great abhorrence ; we cannot , say they in their declaration 1646 , consent to the granting of an arbitrary and unlimited , power and jurisdiction to near ten thousand judicatories to be erected within this kingdom , and this demanded in a way inconsistent with the fundamentals of government , excluding the power of parliaments . the question then between your discipline and ours , is , whether it is better to have no rules , but meer arbitrary power in ten thousand judicatories , to exercise a discipline inconsistent with the fundamental laws of the kingdom , and the power of parliaments ; or to have certain and determinate rules for the exercise of it ; such as our canons and rubricks , which are very consistent with the constitution of the kingdom , and would certainly reform the world if executed ; and nothing hinders their execution ( that i know ) but your separation . i cannot reckon it a happy progress in reformation , as mr. b. does , to throw down a well-establish'd discipline founded on good authority , and with good rules , and establish nothing in the place of it . 't is not purity of discipline to make it arbitrary , and have no rules at all . and yet i am afraid many are for reforming faith as you have reformed discipline . iii. secondly , in your church ▪ constitution , you are not yet agreed ; and we do not know what you would have . i observed that mr. b's sense of these things is much different from yours ; both as to the rules and manner of proceeding in your judicatories insomuch as you are not yet agreed who shall have the power of the keys , whether a single congregation , or a presbytery ( adm. p. 47. ) to make you a little sensible of this , i will compare mr. b. and his parties sentiments with yours . first then , you own generally , that a national church is of divine institution ; but mr. b. and his party declare , ( reflect . p. 4. ) that such a national church is not of divine institution , and is indeed only a combination of churches , as united under one civil soveraign ; its true notion lies not in any combination purely ecclesiastical and intrinsical , but civil and extrinsical . secondly , you hold , that many particular congregations may be under one presbyterial government . mr. b. and his party , that no particular church shall be subordinate to another , — and , that none of them , their officer or officers shall exercise any power , or have any superiority over any other church , or their officers . heads of agreement , p. 11. you hold , that it is agreeable to the word of god , that there be a subordination of congregational . classical , provincial , and national assemblies , for the government of the church . mr. b. and his party , that church-councils are not for government , but for unity ; not as being in order of government over the several bishops . reflect . p. 58. and heads of agreement , p. 10. thirdly , you hold that excommunication is a shutting the kingdom of heaven against impenitent sinners . but with mr ▪ b. and his party , excommunication it self , in their respective churches is no other than a declaring such scandalous members as are irreconcilable , to be incapable of communion with them in things peculiar to the visible relievers . ( pref. to the heads of agreement ) in which sense any two men may excommunicate a third . it requires no power at all to declare a man incapable of communion with me , but only judgment ; and so there is an end of church governors and censures . fourthly , you hold , that those that are ordained ought not to be ordained again ; but mr. b. and his party teach , that if any hold , in case of the removal of one formerly ordained , to a new station or pastoral charge , there ought to be a like solemn recommending him and his labours to the grace and blessing of god : no different sentiments or practice herein , shall be any occasion of contention or breach of communion amongst you . fifthly , you hold , that ruling elders are of divine right , and your constitution , so far as appears to us , is founded on them ; but mr. b. and his party declare , that whereas divers are of opinion , that there is also the office of ruling elders — and others think otherwise : they agree that this makes no breach among them . heads of agreement , p. 13. sixthly , you hold , that the ruling officers of a particular congregation , have only power to suspend from the lord's table , and that casting out belongs to the presbytery . but mr. b. and his party hold , that each particular church hath authority from christ , for exercising government , and of enjoying all the ordinances of worship within it self . heads of agreement , p. 4. all these are material differences , and concern the being of a government , and in all of them you differ from mr. b. and his party , and only in one of them from us , that is , in the fifth , and then judge what progress it is in reformation , to separate from a national constitution , to joyn with such that do not so much as pretend to it . iv. thirdly , your purity , that should invite men to joyn with you , doth not consist in doctrine ; for in this , confessedly , you have no advantage of us ; for these very heads of agreement acknowledge it sufficient , as to soundness of judgment in matters of faith , to own the doctrinal part of those commonly called , the articles of the church of england ; which we all subscribe . you then have made no progress in this point . fourthly , as to preaching the gospel , which is a necessary mark of the purity of a church , it is manifest , you come short of us ▪ the great mysteries thereof being neither so diligently , so constantly , so regularly , or so universally taught by your ministers , as in our church , nor so good and obliging rules for doing so : so that men that would hear them taught in this manner , ought to joyn with us ; as i have already shew'd . fifthly , as to the administring the sacraments , which is another necessary mark of the purity of a church : your ministers have been notoriously defective ; they have let many dye without baptism , that had a title to it ; and have been no less negligent in administring the lord's supper , insomuch , that not one of them have done their duty this thirty years , in administring it often , as christ requires . therefore those of you that would partake frequently of this sacrament , must joyn with our church . sixthly , as to holiness of life , you have no advantage over us , being no better than your neighbours ; and if you take away such as are not of us , as a church , but as we are the governing party , and who will always joyn themselves to that which is so , i doubt whether you be so good . there needs no more to convince you of this , than to consider , that mercy , justice and truth are counted by our saviour to be the great things of the law ; and you will not find that the protestants in the north of ireland , of which you are the greatest part , are more noted for these than the protestants in other parts of the kingdom ; which sufficiently shews , that whatever you pretend , your discipline has no great effect ; of which other demonstrations might be given ; it may seem in speculation an advantage , as the auricular confession of the papists , but has hitherto produced as little effect . seventhly , as to the lives and conversations of your ministers , you have no reason to boast , till we see their interest separated from their engagements to sobriety ; and till they have undergone such a scrutiny as the clergy of down and connor did ; that is , till they be try'd by above 300 oaths , as the clergy there were , if we reckon the church-wardens and other witnesses . and as to their tempers , i do not find that they are more mortified , more humble , have a less opinion of themselves , or command their passions better than other people ; and for the proof of this , i appeal not only to those of this diocess , but to the most eminent , most celebrated , and leading men that have been of your party : consult their writings , and you will not find more meekness , humility , or charity in them , nor less passion , bitterness , and gall , than in their adversaries : witness the first and second admonition in queen elizabeth's time , mr. cartwright's writings , mr. rutherford , mr. baxter , mr. alsop , and if you please , mr. boyse's . now , we are told by st. james , chap. 1. 26. if any man among you seem to be religious , and bridle not his tongue , but deceiveth his own heart , that man's religion is vain ; much more if he bridle not his pen. there will be peevish , passionate , and railing writers of all parties ; but men that are truly holy will hardly be provoked to any degree of these vices , and ought never to be trusted as guides , if they are . iv. lastly , as to your worship , you have no perfect rule for it ; for mr. b. has given up your directory as imperfect in several particulars of great moment , and left it to your own discretion to mend it , vind. p. 35. i think i have proved it to be not only imperfect , but in one particular , that it confessedly teaches contrary to scripture , and believe i have shewed , and can shew , that it does the same in several others . this seems to me to be the state of the case between you and us ; and i have as good reason to suppose it thus , as mr. b. has to suppose that the worship and discipline of christ is more fully restored to its primitive purity and simplicity amongst you than us : for which , i think , there is no pretence . v. mr. b. alledges , ( vind. p. 32. ) that the abuses contained in his thirteen demands , rem . p. 170 , are the chief obstacles to a happy union among us , which has been so long the earnest desire of all good men . but this doth no ways appear to be true , since no men labour'd more earnestly to remove some of them than papists , and those of no religion , who are willing to destroy our national constitution , as being a curb and barrier against them ; and when they can once effect that , they know well enough how to hinder the settlement of any other . as appear'd fully by the long parliament , that took down our government , but never establish'd another ; and as to their being the chief obstacle to our union , consider whether we were nearer an union when they were removed ; on the contrary , sects and divisions grew more in four years , than in fourscore before ; witness mr. edwards gangrena , p. 125 , 143. and throughout : and this amongst persons counted religious ; and therefore mr. b. before we take his word , must give us good assurance , that the removal of them will not open a door to all heresies , strange opinions , fearful divisions , looseness of life and manners , as it did then ; and as the weakening of them has done of late . some of those he calls abuses , when truly represented , rather seem to us the barriers against division , than obstacles of union . what is really amiss is not in our constitution , but in some restraints the common-law puts on us ; and it is a question whether it be safer to remove them . the lawyers and the parliament say no , when we have labour'd for it . and none more fierce to press their continuance than those of your party . however , these are no more to be imputed to us , than the great grievance of impropriations ; or your ministers not having the tythes and churches , is to be imputed to them . but , to deal ingenuously , all this is not to the matter ; the great task incumbent on mr. b. is , to shew a precedent in scripture of two parties , such as he describes , where , on pretence of purer discipline , one of them gathered a congregation of christians in the same place , distinct and separate from others , who worshipped god in true faith and holiness . this i did put to him in my admonition , p. 48 , and he has given it no answer , tho' the most material thing in it , and decisive of the question ; and without which you will never justifie your selves by scripture , for absenting your selves from our assemblies for worship , much less your sending out emissaries to draw off others . there was the same reason for forming such parties in the apostle's time as now ; some indeed did it upon mighty pretences to the spirit , and to purity , speaking great swelling words of vanity , and having mens persons in admiration . but st. jude tells us , that those who separated themselves were sensual , having not the spirit . and mr. edwards observes the same of many of your great professors , that first formed the separation . there is nothing more easie or more deceitful than great pretences to purity , and men truly humble and good seldom insist on them , as being deeply sensible of their own imperfections , and ready to believe better of others than themselves : 't were much more to the purpose for us to joyn in the common worship of god , and in joynt and continual prayers together , that god would give us mortified , humble , and pure hearts , than to pretend purity of parties , and to stand by our selves , and with those in isa. chap. 65. 5. cry , come not near me , for i am holier than thou . divisions are a work of the flesh , 1 cor. 3. 3. and the great insuperable obstacle to discipline . i pray god to make you sensible of this , and to send down a spirit of unity , peace , and purity upon us . sect. ii. mr. b's partiality . i. in the second place , let me put you in mind , that mr b. doth not observe that golden rule of doing as he wou'd be done unto ; for he takes the liberty to put the most favourable construction he pleases on his own words , and expects we should admit them : but on ours , he puts the worst he can , and is dissatisfied that we will not own them . of which i will only give you a few instances . ii. first , he affirms , rem . p. 136. that the generality of you , as he is assured , do communicate four or five times a year . this he interpreteth ( vind. p. 17. ) only of the most devout and serious ; which is very different from the generality ; since if one do it , the words may be true in the sense he gives of them ; but i have allowed ( as you see before ) one in four , of your communicants to be thus devout and serious . iii. secondly , he affirmed , 〈◊〉 136. that all of you have the opportunity of communicating 10 , 12 , or 15 times a year , if you will take the advantage of receiving it , as often as it is administred within a few miles of your respective habitations : this he interprets , vind. p. 19. to be estimated from those parts , where the main body of dissenters are to be found — and p. 19. that he is not obliged to prove it concerning every particular one in the remotest parts of the province of ulster . as if the diocess of ardmagh , clogher , rapho , derry , drummore , with a considerable part of the diocess of down and connor , were more in the remote parts of ulster than antrim , carrickfergus , glenarm , and the other places he mentions : but i fully shewed in my admonition that there is no congregation in the diocess of derry , nor , i believe , in any of the other places named , in which the people may communicate ten times a year without riding 40 miles : which is very unreasonable to expect , let them take what advantage they will. nor had i any intention to consine you to one diocess , as mr. b. wou'd insinuate , vind. p. 18. i mean honestly and plainly in what i say , and never designed to help out a cause by equivocations . and as to those places mr. b. has mentioned , they are all in a nook or corner ; as may be seen by the mapp ; and yet by his own confession it requires 24 miles riding to attend them , and sometimes 30 ; which are not a few miles for the generality of country people ; being an unreasonable charge , and impracticable by many , especially by women and servants , who have as good a title to the lord's supper , and are often as serious and devout as the masters of families . this contrivance therefore of sending people from their parish churches , no ways answers , either in point of conveniency or order , to the frequent administration of that sacrament in every parish , nor is equivalent to it , as he suggests p. 32. iv. thirdly , whereas he asserts ( rem . p. 13. ) that it is universally usual in every meeting where an ordained minister is settled , to have the lords supper administred — twice in the larger towns , every year . he now tell us vind. p. 17 , that the twice a year in the larger towns was intended , and is true of belfast , carrickfergus and antrim : as if lisburn , colerain and londonderry were not larger towns then antrim ; and as if strabane , newry , ballymenagh , ballymony , ardmagh , dungannon , downpatrick , and many others were not in an equal rank with it . and yet he has not produced any voucher , that this practice has been constant in these very three towns , or how long . these , and many such , are the favourable interpretations he allows himself . v. but then , as to us he is resolved to put what sence on our words he pleases , and oblige us to stand by it . thus he will needs know my design in publishing my book better than my self , and oblige me to design it for the generality of dissenters in england , as well as in ireland ( vind. p. 6. ) tho' the whole scope of it , the addresses in it , my management of the impression , and the very title i sent with it to the press [ for the use of this diocess ] ( tho' lost there , as the printer must acknowledge , and another substituted in place of it , without my knowledge ) sufficiently declare the contrary . vi. secondly , he will pretend to know the design of our church's using the cross in baptism , better than all her sons from the learned hooker to this day ; as you may see , vind. p. 44. vii . thirdly , our church in her catechism in answer to that question , what is required of persons to be baptised ? determines , that repentance and faith are required . mr. b. ( after mr. baxter ) puts a very absurd sense on these words , and then disputes against them ; alledging that by repentance and faith is meant present faith and repentance , vind p. 35. directly against the catechism , which requires only present faith and repentance in those that are capable of them . but of children who have a right to baptism , and are not capable at present of actual faith , &c. she accepts a rational presumption , that they will believe , when capable , and an engagement made by the parents and congregation , under whose power they are , solemnly declared by their proxies and vouchers , the godfathers and godmothers ; it shews a mighty prejudice against the established church , and a delight to find fault in those that insist on such forced and disowned construction of our words ; if we should deal thus with the holy scripture , it wou'd expose even them . viii . fourthly , whereas i quote your directory ▪ for a certain position , chap. 2. sect. 3. n. 2. meaning thereby , that book which commonly goes under that name among you , and whose words one of your own ministers , mr. craghead , quotes as the express words of the directory , p. 45. mr. b. will oblige me to mean the directory made by the assembly of divines , for publick worship : whereas i meant not that part of the book , but the directions , which are your directory for private worship , as the other for the publick ; and which being bound together with the other , and with the directory for ordination of ministers , and other pieces , do all commonly pass under the name of the directory , and are so quoted by one of your own ministers , as i have already shewed : yet this he imputes to me as a very unpardonable mistake , and repeats it again in his vind. p. 23. i suppose every body sees this is nothing to the matter , whether that position i quoted was in the directory for publick worship , or in the directions for private ; since both are owned and received by you to whom i wrote : therefore for mr. b. to insist on it a second time , plainly shews that his business is with the person , not the cause ; and that he writes for a party , not the truth ; otherwise he would not offer a matter the second time that is nothing to the purpose , and for which there was no ground , besides his being unacquainted with the terms used among you . ix . fifthly , whereas i laid it down as a thing that wou'd be granted me by you , that all ways of worship are displeasing to god , that are not expresly contained in scripture , or warranted by examples of holy men mentioned therein : mr. b. misrepresents my sense ( vind. p. 30. ) as if i had intended by this rule to exclude such things as may be deduced by clear consequence or parity of reason from them . now i desire you to compare this rule with your catechism , and you will find it expressed there in these words , the second commandment forbiddeth the worshiping of god by images , or any other way not appointed in his word . and in your confession of faith ( chap. 21. n. 1. ) thus : the acceptable way of worshiping the true god is instituted by himself , and so limited to his own revealed will , that he may not be worshiped according to the imaginations and devises of men , or the suggestions of satan , under any visible representations , or any other way not prescribed in the holy scripture . this rule is stricter , and needs greater limitations than the words of my book . for , first , here is no allowance for things warranted by scripture , tho' not prescribed , as many things are . secondly , there is no authority given to the examples of holy men in scripture , which are sufficient to warrant a religious practice in gods worship , tho' they do not amount to an appointment or prescription , and are not alwayes obligatory . in short , your catechism and confession of faith , if we take them according to the letter , make all wayes of worship unacceptable and unlawful that are not prescribed and appointed in scripture . whereas my rule allows examples and precedents of holy men to be a sufficient warrant . i supposed ( and i think with reason ) that you understood this rule in your own catechism and confession of faith , with due limitations ; and therefore had no reason to suspect , but you would understand it with the same limitations in my book , it being a manifest partiality to except against it when used by me , and yet allow of it ( tho' expressed with less caution ) in your catechism and confession of faith , which yet ought to be more exact in wording a rule , than is necessary in a private man's writings . of this partiality mr. b. is guilty , and plainly discovers by it , that he has one rule for interpreting the words of his own party , and another for interpreting those of his adversary . but secondly , i desire you to observe , that in my whole book i never used this rule , otherwise than with those limitations that i have now expressed ; nor has mr. b. produced one instance wherein i did otherwise : as for example , i tax you with bringing in the inventions of men into the service of god , in your use of the psalms ; not for singing the meetre psalms , for that i allow lawful ; but for introducing them without necessity , to the exclusion of the prose psalms , for singing of which we have scripture-warrant and example . i taxed you likewise with introducing a human invention into the worship of god , in your expounding scripture ; not that expositions of scripture are unlawful , but to make them necessary every time the scripture is read , is literally such an invention ; and so is likewise your excluding the regular and orderly reading the word of god , as he has appointed for the edification of his church , to make room for your lectures ; of both which , you have been guilty these fifty years last past . i past the same censure on your extemporary prayers ; not that i condemned them in all cases , but because on the account of them , you had turned the lord's prayer , prescribed in god's word , and the use of forms in the ordinary prayers of the assembly ( which is the scripture way of praying on such occasions ) out of your meetings : whereas it is manifestly a teaching for doctrine the commandments of men , to teach , as you do , that praying extemporary is more acceptable to god , or more edifying , than praying by a form ; there not being the least colour in scripture for such a doctrine . i might shew the like in every place of my book , where i used this rule , either in proving the orders of our church , or in disproving yours ; so that mr. b. had no reason to find fault with it . but thirdly , the rule needs not these limitations , it being agreed by all sober interpreters , that whatever can be deduced from scriptures by clear consequence or parity of reason , is sufficiently warranted by them , though not expresly contained in them ; so there was no necessity to explain the rule , though i was willing to avoid the exceptions even of the captious ; and there fore put in the explication you find in my second edition . fourthly ; mr. b. excepts against my using the phrase of ways of worship , and alledges i used it frequently to signifie circumstanti●● modes of it , vind. p. 30. but i answer ▪ that i used the phrase with which you were acquainted , whereas i believe few of you ever heard of circumstantial modes of worship before ; and i used it in the sense you generally do , when you ask for scripture to warrant our using the psalms by way of answering , our using forms of prayer , our singing with instrumental musick , our joyning our voices in some prayers , our receiving the sacrament in a worshiping posture , and the other particulars against which you except in our publick service ▪ and i shewed these ways are not only warranted , but prescribed for the most part in scripture : whereas those ways you have introduced in the place of them , have neither command or precedent in scripture . if these that i have named in our service and yours , be circumstantial modes , they are the chief and greatest exceptions that i ever found any of you make against joyning with us ; and they are the great matter of reformation set forth in your directory , tho' mr. b. seems to make light of them . from the whole , i think it appears , that mr. b. has both perverted and misapplyed my rule ; and yet on this perverted sense of my words , are founded most of his arguments against our publick worship . x. lastly , this method of sixing principles upon me , and then writing a book to confute them , is not new with mr. b. he did it once before at a very unseasonable time , and still persists in taxing me with his own consequences , as if i indeed owned them . thus , vind. p. 25. he charges me with passing a vertual sentence of damnation publickly upon you , by denying you to be a part of the catholick church ; and this he puts in italian letters , as if they were my words ; but there are no such words in any book i have yet written , nor any just ground to fix such a sentence on me ; the whole mystery of this , so far as i know it , is thus . mr. man●y , formerly dean of derry , on his turning papist , published his motives which prevailed with him to do so : to these i wrote an answer , in the year 1687 , by which , i thank god , the protestant cause lost nothing , and it was so well approved , that it was twice reprinted in england : but mr. b. cou'd not digest it , and therefore wrote reflections on it ; and the greatest exception he has against it , is , that i say in it , that i meant by the catholick church , the whole body of men professing the religion of christ , and living under their lawful governours . from which words , mr. b. draws many strange and absurd consequences , alledging that they un-church all dissenters , all foreign churches , and render the relation of all true christians to our blessed lord ( as his members ) as questionable as the title of the pastor under whom they live ; with many other absurd inferences contrary to the literal assertions of my book ; which therefore he would perswade us contradicts it self : but the world knew me too well , to need being troubled with a justification ; and tho' i had prepared one , my friends assured me it was unnecessary to publish it , and i still am of the same opinion . xi . for i must let you know , that i said no more in those words than the generality of protestants said before me . some in the same words , and the rest in effect and meaning , even those of your party not excepted : for i take it for a general principle of protestants , that the preaching of the word of god , and due administration of the sacraments are the true marks of the catholick church ; and that a lawful ministry is necessary to these , insomuch , that your own confession of faith tells us , that neither sacrament may be dispensed by any , but by a minister lawfully ordained , chap. 27. & chap. 28. that the outward element in baptism , is water , wherewith the party is to be baptized , in t●e name , &c. by a minister of the gospel lawfully called thereunto : and the confession of the church of scotland has declared , chap. 23. that sacraments be rightly ministrate we judge two things requisite , the one , that they be ministrate by lawful ministers . — the other , that they be ministrate in such elements , and in such sort as god hath appointed , or else we affirm that they cease to be the right sacraments of christ. you see then from the declaration of your own party , that a lawful ministry is required to the due administration of the sacraments , and without such administration there can be no true church ; and a man that is not duly baptized , is not yet a visible member of the catholick church , though he may belong to it . from these it were easie ( if one would imitate mr. b's way of reasoning ) to draw the same consequences as he doth from my words , indeed worse ; and to argue that these positions make every man's baptism as uncertain , as the ordination of the minister that baptized him ; and that every church is as uncertain of her being a true church , as of the lawful calling of her ministers : and all those questions mr. b. starts concerning the lawful calling of ministers and governors , will come in here as properly as he brings them against me ; but whoever should draw such consequences from these principles , which are common to most reformed churches , would be as unjust to them as mr. b. is to me . for in this , the sincere will and endeavour is accepted , both by god and man , for the deed ; and therefore neither the assembly of divines , nor the church of scotland intended to make void the baptism of those , who out of the sincerity and simplicity of their hearts received it from such as they supposed lawfully called ministers , but were not ; neither did i ever intend to exclude from the catholick church , such as either out of weakness of judgment , submitted themselves to pastors whom they believed lawful ; or out of necessity ( when they could not get others to officiate to them ) submitted to such as they found settled . and this i shewed to be my sense from st. augustint's words , quoted at large in the sixth page of my answer to mr. manby , of which mr. b. never took any notice when he made all his consequences for me , tho' there needed no more to destroy them all . xii . but i must now tell you , that this is no comfort to such , as out of interest or passion , divide the church , and heap up to themselves teachers according to their own lusts ; nor to such as knowingly , or out of wilful negligence joyn themselves to such : these i take to be the hereticks st. paul commands us to reject after the first and second admonition , and they are self-condemned ; for the church can condemn them no otherwise , but by casting them out by excommunication , and they have thus condemned themselves already by their separation ; and i see no reason any one has to be displeased at these principles , except he be conscious , that out of interest or passion he has divided the church , as i am afraid many are , or think it a small matter to make such divisions : or lastly , is indifferent whether his minister is lawfully called or no , as indeed too many are , who are not much concerned how a man came by his ordination , so he preach to their mind . but i suppose the best way to deal with a papist , will be to assert not only the lawfulness , but regularity of our ministry , and i thank god , we have done it effectually ; if mr. b. could have done as much for his party , he needed not have gratified papists ( tho' his party at that time were caress'd by them ) in endeavouring to answer a book , grounded on principles , which they could not reply to , as appeared by the event . but this has always been the method of those that separated from the church ; so tertullian tells us , de prescriptionibus . cum hoc sit negotium illis , non ethnicos convertendi , sed nostros evertendi ; hanc magis gloriam captant , si stantibus ruinam , non si jacentibus elevationem operantur , &c. the sense of which is , that those separatists made it their business to oppose and draw off the members of the church , and set up their petty sects , but did not joyn against the common enemy . xiii . i must put you in mind , that there are some men espouse a party , and resolve to make themselves the champions of it ; and when they want direct proofs against their adversaries , they draw strange and absurd consequences from their opinions : and though they know very well , that those to whom they ascribe them , detest these consequences as much as themselves , yet they set them up , as if they were really held by those to whom they impute them ; and endeavour by strains of rhetorick , and vehement interrogations , to render them odious : this may take with such as are heated with faction , and love books for ill language and violence ; but understanding men know such treatment to be only an artifice to keep up the spirit of a party , and make a shew of reason where direct proofs are wanting : and that it is really a giving up a cause to fly to these arts , and therefore they deserve no consideration . neither should i have troubled the world or my self , to tell you , that i hold none of the absurd consequences mr. b. fixes on me , or that they do not follow from any principle of mine , had not one of your ministers , that ought to have had more integrity and justice , improved this calumny on mr. b's authority so far as to affirm , that i held , and published , that such as you belong not to the catholick church — being without christ , having no hope , and without god in the world : all which he puts in the italian letters , as if they were my words , ( mr. craighead p. 147. ) whereas i never either in words or writings used such barbarous expressions , or past such an unchristian censure on any man , much less on any body of men that professed to believe in christ. but i can heartily forgive him , and wish him no more harm than that he may be sensible he has wronged me in at least an hundred particulars besides this . i do not think it necessary , at present , to take any further notice of his book : this is sufficient to shew how truly he has represented matter of fact , so far as he concurs with mr. b. and as to his reasoning part i am content any one that reads my book should read his ; and judge whether he has either truly represented my sense , or answered my arguments . i am well pleased that you have it in print , since by comparing it with mr. b's , you may plainly see that your advocates are not yet agreed on what principles to defend your cause ; there hardly being greater difference in principles between the answers and my book , than between the two answers themselves . but the greatest advantage that i expect by it , is , that it will be a means to discover to posterity how far the learning and sincerity of your teachers were agreeable to their reputation and profession ; and what sort of men have been followed by those that separate from our church . the appendix . containing an answer to mr. b's objections against the sign of the cross. sect. i. of the proper method to discover the true nature of sacraments as signs . i. mr. b. in his remarks on my discourse to you concerning the inventions of men in the worship of god , has given me many hard words , for not treating of the cross in baptism ( as i have observed in my admonition , where also i have given my reasons for not doing it , since it did not belong to the ordinary part of worship , which i only engaged to handle , p. 55. ) imputing it to want of candour and ingenuity . and tho' i had given him no occasion for it , yet he resolv'd to bring in this dispute about it ; because ( as he alledges ) it most directly concerns this charge of human inventions in the worship of god , rem . p. 463. and that here the dissenters particularly us'd to fix their charge of human inventions against us . this then seem'd to me the most direct and strongest objection you had to prove your charge against us ; and in which mr. b. put most confidence ; so that if this failed , and had no force , the rest must fall in course . and therefore i consider'd it only , and i believe in such a way as is fully satisfactory to all that impartially read what i have said , and what mr. b. has answer'd : and tho' i might well let it rest on that foot , yet there being several things in mr. b's answer that tend to mislead your judgments in greater matters than the sign of the cross , i have thought it requisite to give it a new and distinct consideration . the sign of the cross indeed i allow to be of no great weight in it self ; but if we consider that the condemning the use of it is in effect to condemn the universal church , that has used it from the apostles time , that to make such signs unlawful , when god has not made them so by any command , is to add a doctrine of our own to the gospel , a great superstition , and a breach , on our christian liberty . and lastly , that the false reasonings brought to oppose it are of such ill consequence , that if they are not detected and exposed , there is hardly any thing in a church can be safe from such cavils , but the same sort of arguments will reach to the most approved practices . if these things , i say , be consider'd , this dispute about the cross will not appear of so little moment as some may imagine ; nor will it be safe for the governours of our church to comply with the teachers of such doctrines , lest they betray the purity of the gospel , by allowing the doctrines of men , that would make that unlawful in it self which god has left indifferent . we can very well join in communion with a church that does not use the sign of the cross , as the apostles did with such as kept the jewish ceremonies , and abstained from certain meats : but when any come to impose this on our consciences , as forbidden by god , we must in such cases imitate st. paul , who refus'd to give place by subjection , no , not for an hour , gal. 2. 5. we reckon it a liberty and privilege of the church of god , and of all her members , to signifie the sense and devotion of their minds towards god in such becoming actions and words as universal custom has made significant of our thoughts and passions in such cases ; as i have already proved in my former admonition , p. 68. and shall further prove in this . and for any one to teach this to be unlawful , is to deprive us of a privilege god has vouchsafed to us , to impose on our liberty , and to teach such doctrines as st. paul condemn'd for doctrines of devils , 1 tim. 4. 12. for forbidding to marry , and to abstain from meats , are there reckon'd such doctrines , because they make that unlawful in it self that god has allow'd ; and he has no less allowed us to express the devotions of our minds by significant actions , than he has allow'd us to feed our selves by all kind of wholesome meats . and therefore they that condemn the one as unlawful , are equally superstitious with those that then condemned the other . ii. to proceed then , i desire you to remember that i undertook two things in my admonition : first , to shew that mr. b's arguments against the use of the cross were of no force : and secondly , that it was warranted by holy scripture . i shew'd you , that his great objection against it was , that we make it a new human sacrament , and that then it must be a human invention . but , in order to satisfie you that we ascribed nothing of a sacramental nature to it , i observ'd , that three things were necessary to make up a sacrament : first , an outward visible sign instituted by god , signifying some spiritual grace or benefit which we expect from him . secondly , an obligation on god by some promise of this to grant us that spiritual grace or benefit when we duly use the visible sign . thirdly , a penalty on us when we do not use it . i shew'd you , that we ascribed none of these to the cross in baptism , and consequently , that it hath nothing of a sacrament in it . for it must be consider'd , that the word sacrament is no scripture-word , but the church has taken it up to express some peculiar institutions , rites , or signs which we find appointed by god ; and the true way to know whether we ascribe any thing of a sacramental nature to any sign , is to consider the nature of those signs which we all agree to call sacraments , and to observe diligently and impartially wherein they agree amongst themselves , and differ from all other signs . i examin'd this as carefully as i could , and found that they all agreed in those three things which i have before mentioned ; and that they differ'd from all other signs peculiarly in this one thing , that they obliged god , by his promise upon the due use of these signs , to give us the grace or spiritual benefit signified by them . it is this promise annexed to these sacraments that makes them so valuable and precious to us , above all other signs , and without it they would be meer ceremonies , and might be omitted or supply'd on very ordinary terms : whereas now nothing but necessity can excuse us from the use of them , if we would enjoy the promises of god annexed to them . mr. b. in his vindication doth not deny the three things which i have named to be necessary to a sacrament , nor doth he think himself oblig'd to prove that we ascribe any of them to the cross ; but he alledges , that the account i have given of sacraments , is very lame and defective , omitting several considerable uses of them , which were the chief strength of his arguments against the cross , ( vind. p. 37. ) and ( p. 38. ) he adds , that these sacred rites that are appointed by god , both in our first publick entrance into the covenant , and our publick renewal of it at the lord's table , are design'd for several uses , and principally for the three following . 1. as representing signs for instruction concerning the privileges and duties of the covenant , and our guilt and polution , &c. 2. as obliging signs to confirm and ratifie the covenant entered into , and this both on god's part , p. 39. and from us to god , p. 40. 3. as distinguishing signs or badges of our profession , and the relations we thereby are invested in ; which afterwards he explains by baptism , being a mark and character of those that belong to that one visible body or church , of which christ is the lord and head ; and opposeth it to that one internal baptism , which he calls the certain mark of belonging to one invisible church , p. 43. the meaning of which words is not easily comprehended , since he doth not explain whether he means by a certain mark of belonging to an invisible church , an outward and visible mark , or how internal baptism can be such a mark ; whereas i think the generality of such as have written considerately of these matters , have made the external baptism a sign and a mean of the internal , and of our union not only to the visible , but likewise to the invisible church when duly received ; and only such as have in some measure imbibed the socinian doctrines have explained baptism as a mark of union to the visible church , in exclusion to the invisible . these are the uses for which he tells us sacraments are design'd . and , p. 44. adds , that the cross is set up for several sacramental uses , even the like as baptism and the lord's supper are appointed for ( except that one use of their being obliging signs on god's part to ratifie his promises . ) and from thence infers , ( p. 45. ) that the cross is hereby made as much a sacrament as men can make a sign of their own . iii. this would indeed have been a good inference , if he had prov'd , that the uses he has nam'd ( so far as they differ from the three parts of a sacrament before laid down by me ) do not belong to any other signs warranted in scripture , but only to the sacraments . but he has not in the least attempted it ; and it would be in vain , for i shall shew , beyond exception , that all the uses which he has named of sacraments ( so far as they can be applied to the cross ) are common to many other signs warranted by scripture ; and not at all peculiar to sacraments ; for the cross cannot be made a sacrament ( not a human sacrament it self , which is indeed no sacrament , but a noise of words to amuse common people with , and affright them ) but by being set up for such uses as are so peculiar to the sacraments , that they belong to them only , and not to any other scriptural signs whatsoever . that which has led mr. b. into this mistaken way of reasoning , is , that he consider'd what he conceives the two sacraments agree with another in , and in what they differ from one another ; vind. p. 38. but then quite forgot to consider wherein they differ from all other scriptural signs , which if he had done , he would have found that they do not differ from other signs in any of the uses which he has named , except that of obliging god by his promise to confer some spiritual grace . he that would know what a man is , must not only consider wherein all men agree , but likewise wherein they differ from other creatures . all men agree in life and motion , but if any one would conclude from thence , that whatever has life ( as for example , all beasts have ) is a man , would be looked on as a very ill reasoner ; and yet this is mr. b's method . he found both the sacraments agree in being designed for representing , obliging and distinguishing signs of the duties , privileges , and relations of the new covenant , whence he calls them federal rites , and spends several pages to prove them designed for these uses , and from thence would conclude , that every sign that represents , obliges , and distinguishes , must be a sacrament , from the instance of the sign of the cross ; but with as little reason as it would be concluded in the former case , that whatever had life and motion is a man. iv. before i proceed further to the consideration of these uses , i must caution you , first , that i do not pretend to understand all the designs of god in instituting sacraments ; for they are mysteries , and god has no where told us , that he has discover'd all his purposes in them . if we reflect on the passover , the great sacrament of the old testament , we shall not find that god did explicitly discover the main design of it to the jews , which was to signifie and apply the death of christ to such as celebrated it ; and , who can be sure that there is not a hidden and mystical design in baptism and the lord's supper , of which we are not aware , and of which , at least , we have not a clear and explicit notion ? this consideration ought to make us diligent in the use of them , and modestly cautious in our discourses and explanations of them . secondly , 't is easie to observe , that mr. b. has not expressed the uses of sacraments in the language of scripture , but in that of the late systems of divinity and interested writers ; and seems rather to have regard in them to some late notions and prejudices , particularly of the socinians , than to the ancient doctrine of the church , collected from the word of god. and indeed , if it were not that i hope i may contribute something to clear the notions of sacraments to vulgar capacities , and convince them of the necessity of frequenting them , which i find the socinian notions ( too much encourag'd by some ) have very much shaken , i should think what i have before said alone sufficient to answer mr. b's whole discourse concerning them , and to shew it to be of no force . but whilst men are made to look on sacraments as primarily designed to bind us to our duty to god , and not rather as pledges and conveyances of his grace to us , they are apt to be deterr'd , by having their duty set before them in so strong , and the grace to perform it in so weak a light ; whereas if men look on them principally , as tenders of grace and assistance to perform their duty better and more easily than they did before , and consider this as the proper and peculiar effect of them , as sacraments , and that which distinguishes them from all other signs ( as i have and shall prove it is ) this will encourage them to come to them cheerfully , and bind themselves readily to that duty which they here hope for grace to discharge ; in which hopes god will not deceive them . but mr. b. has so order'd the matter , that he has perverted most of those scriptures that give us this hope and assurance , to a quite different purpose ; so that in the relation i stand towards you , i am obliged to instruct you in the orthodox sence of them , and vindicate them from the socinian glosses he thus puts on them . i proceed therefore , first , to shew you , that the sacraments are primarily signs of god's grace , and not properly of our duty , tho' they imply it . this i think necessary to do , to make you understand the true nature of sacraments ; for otherwise i must let you know it is not necessary to the point in dispute about the sign of the cross ; for whether the sacraments are immediately signs of our duty or no , it is plain ( as i shall shew you in the second place ) that the scripture warrants us to use other signs of our duty besides them . and ( in the third place ) that the cross is such a sign as the scriptures warrant . sect. ii. that the sacraments are primarily signs from god to us of his grace ; and not properly of our duty , either as required by god , or profest by us , tho' they imply it . i. this is plainly the doctrine of our church in her catechism and articles : in the first she teaches , that a sacrament is an outward and visible sign of an inward and spiritual grace given unto us by god , restraining the sign to this grace of god. and in her articles she declares , that sacraments be not only badges or tokens of christians profession , but rather they be certain sure witnesses and effectual signs of grace and god's good-will towards us , by which he doth work invisible in us , art. 25. and again , baptism is not only a sign of profession and mark of difference whereby christian men are discerned from others that be not christened , but it is also a sign of regeneration or new birth , whereby as by an instrument , they that receive baptism rightly are grafted into the church , &c. art. 27. and further , the supper of the lord is not only a sign of the love that christians ought to have amengst themselves one to another , but rather it is a sacrament of our redemption by christ's death ; insomuch that to such as rightly , worthily , and with faith receive the same : the bread which we break is a partaking of the body of christ , &c. art. 28. in all which places , our church makes the grace of god ( effectually communicated to us in the due use of the sacraments ) to be properly and principally signified by them . to these articles i suppose you do assent , they being approved by the heads of agreement , which mr. b. asserts to be the common principles wherein both the presbyterian and congregational divines are agreed , rem . p. 142. ii. besides this authority of our church , i think most divines that have written to purpose on this subject , distinguish between the things signified by a sacramental sign : the things pre ▪ required in us to the use of it , and the benefits , consequents , and effects of it . thus in the lord's supper the things properly and immediately signified are the body and blood of christ , which are therein communicated to us . the things pre-required in us are , to examin our selves , to have a lively sense of god's mercy in christ ; to have a thankful remembrance of his death , and be in charity with all men . these are the wedding garments to make us acceptable guests at this feast . lastly , the benefit or effect of this sacrament is , the refreshing our souls by the body and blood of christ , as our bodies are by the bread and wine . i might instance the same in the other sacrament of baptism , but an example will make it plainer for both . we will suppose then a king grants a pardon to a rebel under the great seal . now , the great seal , in this case , signifies ( as every body knows ) the king's favour and grace to the person to whom it is granted ; this is the direct proper and immediate signification of it . but it is supposed or pre-required that the person so favoured is willing to accept of the pardon granted by it , and that he is resolved to be a faithful subject for the future . the consequent of this pardon is , that he who has it shall enjoy his liberty , estate and life , as formerly . now , if any should argue from this , that the great seal is a sign of our submission and allegiance , and of the enjoyment of our liberty , property , &c. it would be in effect the same as if they should say , that a red sky at evening in harvest ( which properly signifies a fair day to follow ) is a sign of the obligations which husbandmen lye under to imploy their diligence in the season offer'd , to preserve the fruits of the earth , and of full barns and encrease of wealth ; because these are all antecedents or consequents of the fair day , which such a sky properly and immediately signifies . iii. mr. b. in opposition to this doctrin , takes some pains to prove the sacraments designed to represent our duty to us , and to signifie our obligation to perform it , and applies several places of scripture to this intent . but i desire you to observe , that the thing mr. b. ought to prove , is , that they are signs from us to god : for tho' they represent our duty to us , they may still be signs from god to us , signifying his will requiring us to perform such duties , and not from us to god , signifying our intention and resolution to perform them : for it is necessary carefully to distinguish between god's signifying his will to us by certain signs , which require or represent our duty , and our professing obedience to him in such significant actions as are proper to express it . the former , god doth in many types and signs in the old and new testament , besides the sacraments , which signifie them only by consequence and implication not directly ; and the latter we do in every act of outward devotion such as bowing , kneeling , standing , putting on sackcloth , &c. all which represent our duty , and are professions of our intentions to perform it . tho' therefore mr. b. should prove by scripture that the sacraments represent our duty as required by god , yet it were nothing against me , except he prove it to be proper and peculiar to sacraments to represent our duty as profest by us , to the exclusion of all other signs . however , tho' i need not take notice of the scriptures he produces to this purpose , they not being to the point in hand , yet because they are all perverted from their true and genuine sense i think my self obliged to vindicate them from his false glosses , and shall with them likewise consider his other arguments on this head. the first is , john 3. 5. except a man be born of the water and the holy ghost he cannot enter the kingdom of heaven . this he produces , vind. 38. to prove that washing with water is by its resemblance instructive to us concerning the priviledges and duties of the covenant we enter into . but here is nothing concerning instruction ; but the plain and litteral meaning of the place is , that baptism represents to us the will of god to give us a new birth by water and the holy ghost . the water doth not only instruct us in the necessity of the regenerating and purifying vertue of the holy spirit , as he seems to suggest , but when duly used , it carries that vertue along with it . the second place produced by him , to prove the water in baptism to be an instructing sign concerning our duty and priviledges , is , tit. 3. 5. he saved us by the washing of regeneration and renewing of the holy ghost . this fully proves that it is god's institution , that we shou'd be saved by water and the holy ghost in baptism : if mr. b. thinks that we are only instructed in that priviledge by the water in baptism , as he seems to do , he contradicts the very letter of the holy scripture , which says we are saved by it , and he seems to be influenced in this point with socinian notions . the third place is acts 22. 16. arise , be baptised , and wash away thy sins . this he produces to prove that baptism is designed to instruct us concerning our guilt as well as pollution , and the necessity of our being cleansed from it by the laver of our mediators blood. but sure the place proves quite another thing ; not only that we are instructed by baptism concerning the necessity of being cleansed , but that we are actually cleansed and washed in our mediator's blood by it , and have our sins then , and not before , forgiven us : so the scriptures frequently teach us , and so the church has ever understood it : it is not for any merit of our faith or repentance that our sins are forgiven us , and therefore god may as justly , and has as positively made baptism a condition of our pardon when it may be had , as either of them . christ may apply the vertue of his blood to us on what terms he pleases , and since he has made baptism a condition , the meaness of the thing ought to be no exception , any more than the washing in jordan was a just exception to naaman the syrian . we are therefore as much regenerated by baptism , cleansed , saved and pardoned by it , as naaman was cured of his leprosy by washing in jordan : and can no more be partakers of these benefits without it , when we may have it , then he cou'd without the other . it is therefore of very ill consequence to interpret these places of bare instruction , and i hope mr. b. will not say he meant so to interpret them as to exclude the real force and efficacy . the fourth place is , john 6. 53. 54. who so eats my flesh , and drinks my blood hath eternal life — for my flesh is meat indeed ▪ and my blood is drink indeed . this he produces to prove , that in the lords supper there is not only a commemorative representation of the death of christ , but also an instructive representation of our spiritual communion with him in his body and blood. and of those duties — by which we are said 〈◊〉 eat his flesh and drink his blood , vind. p. 39. but there is no colour for such a gloss . the place speaks of feeding by faith on the flesh and blood of christ ▪ either in or out of the sacrament . 't is certain and confessed by the church of god , that there is a peculiar feeding on the body and blood of christ by worthy receivers in the sacrament of the lord's-supper ; and that there is not only a commemorative and instructive representation of them as mr. b. alledges , but a real and true communion of them ; your confession of faith uses the words really and indeed , chap. 29. and therefore i● is great perverting of those words of st john to interpret them of such commemorative and instructive representation only , and a ready way to bring in the socinian notions of sacraments . the fifth place , vind. p. 39. is , rom. 6. 3 , 4 , 5. so many of us as were baptised into christ , were baptised into his death , therefore we are buried with him by baptism unto death : that like as christ was raised up from the dead by the glory of the father , even so we also shou'd wàlk in newness of life . he alledges ( vind. p. 39. ) that dying unto sin , and walking in newness of life is not signifyed as the benefit conferred by god ( as i suppose ) but rather as the duty required from us . and to the same purpose he quotes coloss 2. 12. buried with him in baptism , wherein also you are risen with him — and you being dead in your sins , and the uncircomcision of your flesh hath he quickned together with him , having forgiven you all trespasses . it is manifest from the plain words of these places , that the apostle here shews what god has done for us , and from thence infers what we owe to him : he has mortified sin in us by baptism , he has buried us with christ , he has forgiven us all trespasses , he has quickened us together with him as he raised christ , and given us a new life by his holy spirit ; let any one judge whether these are benefits we receive from god , as i affirm , or rather duties required from us , as mr. b. alledges . every one of these ( as the church of god has ever taught , and as the generality of christians , except pelagians of old , and socinians of late , have professed to believe ) are acts of god's efficacion spirit upon us , and not duties required of us , tho' they infer duties to be perform'd by us . we cannot quicken our selves , or kill sin in us till the spirit of god deliver us from the body of death ▪ and quicken us by a new principle , and then , when he has given us a new life it is ( as the apostle infers ) our duty to walk in the newness of that life this is plainly the apostles reasoning ▪ rom. 6. for after he hath shewed wh●● god has done for us , in giving us h●● grace to mortify our lusts , and to enliven us with christ , he concludes , v. 12 let not therefore sin reign in your morta● body , that you should obey it in the lu●● thereof . the sixth place he produces is , 1 cor 6. 11. but ye are washed , but ye are sanctified , but ye are justified , in the name of the lord jesus . he alledges , th●● that these expressions refer to baptism which is true : but , that it is our duty to wash , to sanctify , to justify our selves rather than receive them as benefits from god , is not to be allowed . these are acts of god's spirit upon us ; in baptism we expect and receive them from him , and when we have received them , it is then our duty to imploy the grace he has bestowed on us , lest we receive it in vain ; and this obligation to improve the talent god has given us in baptism , is a clear consequence from his having so freely given it to us . the seventh place mr. b. urges to prove , that baptism is a sign from us to god , of our obligations to the duties of his covenant , is , 1. pet. 3. 25. baptism doth also now save us ( not the putting away of the filth of the flesh , but the answer of a good conscience towards god. ) i think this is so far from proving what mr. b. produces it for , that it proves the direct contrary . our saviour tells us , that he who believes and is baptised shall be saved ; that is , faith and baptism are the means or conditions of our salvation ; baptism is god's act by his ministers , and faith is ours ( that is , the act of it , tho the gift and grace be his ) but except we perform our part , baptism will do us no service ; nor ought the ministers , who are the dispensers of god's favours , to admit us to it , till we satisfy them some other way of our sincerity , than meerly by our demanding baptism ▪ therefore the apostles requir'd a solemn profession of faith , repentance and obedience from such as were to be baptised , and obliged them to answer such questions as the church has ever put to those that came to baptism , till your directory threw them out . now , this clearly proves , that baptism doth not directly and immediatly signify our duty or obligation to god , since another rite was added to signify , that even a solemn profession of our faith and resolution , that we would forsake the devil and his works , believe in god , and keep his commandments , expressed by solemn answers to several questions . these answers bind and oblige us to our duty to god , before we can be baptised ; and then comes baptism , which is god's act , by which he pardons our sins and adopts us as sons ; or as our church expresses it , grants us a death unto sin , and a new birth unto righteousness . and the not observing this , seems to me the reason of that great omission in your directory , of which i took notice , admonition , p. 56. that no express covenant is ordered to be made in the name of the child baptized , either by the parent or any else . for the authors of the directory having determined , that sacraments are instituted solemnly to engage church-members into the service of god in christ ( confession of faith , chap. 27. ) it will follow on mr. b's principles ( which seem in this point to be the same with theirs ) that it is unlawful to demand another engagement of those that are to be baptized , or , that they shou'd by another rite , that is , by solemnly answering certain questions , dedicate themselves to the service of christ ; because as he argues ( vind. p. 52. ) it is a needless doing that over again by a rite of our own devising , which is sufficiently done by a rite of christ's institution . and therefore the directory only orders the minister , before baptism , to use some words of instruction touching the institution , nature and ends of this sacrament ; but doth not require any profession or engagement from those that are to be baptised , or in their name , or any answer signifying their consent , vow or resolution to believe and serve christ , quite contrary to st. peter , who tells us in effect , that baptism will not save us without this answer of a good conscience . i think this one place is sufficient to shew us , that we are obliged by other means than meer accepting the sign of baptism , and that the thing that directly binds our duty on us , is , our solemn profession of our faith and duty , which we must signify by such signs and means as are proper to signify our sincerity in other cases ; and , that baptism doth not signify those , but supposeth them ; the whole design of that being to entitle us to god's grace and favours , upon supposition that we are qualified for them . mr. b. indeed objects , that baptism is the solemnizing a mutual covenant between the blessed god on the one part , and us on the other ; and therefore it is first a sign from us to god , of our consent to the proper terms of his covenant , before it can be a sign from him to us of our interest in those benefits . if this were so , then there needed no other sign of our consent besides the use of baptism ▪ 〈◊〉 st. peter shews us the contrary , that we are to signify our consent by other means , even by a solemn profession , and taking on us expresly those obligations that are the proposed conditions of the covenant ; and when we have bound our selves by this rite and solemn profession , and declared our consent to those terms , then , and not before , we are admitted to baptism for the remission of sins . 8thly . he further argues from st. mark 1. 4. where baptism is called the baptism of repentance for the remission of sins : that it is , first , a sign of our repentance towards god , before it can be a sign from him of the remission of sins , p. 41. but the meaning is plainly , that john preached remission of sins by baptism on condition men repented : and the question is here , whether baptism signified that the men repented , or that god wou'd forgive the penitent when baptized ; if the last be the meaning , then it is a sign altogether from god to us ; but if the first , then it is indeed a sign from men to god. but that it cannot be so , is clear , because repentance was first to be signified by other signs , such as confession of sins , promise of amendment , &c. before the persons were to be baptised , and therefore baptism did not signify , but suppose repentance . i do own there is a covenant made between us and god in baptism : we promise faith and obedience , and signify them by a solemn profession , and other signs : god gives us his spirit for remission of sins , and a new birth ; and this is signified by baptism , which is the sign and means that conveys them . 9thly . he produces , gal. 5. 3. every man that is circumcised is a debtor to the whole law , vind. p. 42. i answer , that every man that accepts the king's pardon and protection under the great seal , is obliged to be a good subject , and keep the laws ; yet it doth not follow , as i have already shewed , that the king 's great seal is a sign from us to the king , but solely from him to us . 10thly . he argues ( vind p. 41. ) that baptism was called a sacrament because it was reckoned ( like the military oath of the roman soldiers ) as a solemn listing of the person baptized into the service and warfare of christ. to this i answer , first , that the same persons that call baptism and the lords-supper sacraments on this account , do likewise call several other rites sacraments ; and therefore , in their opinion , to bind and oblige our selves to our duty was not peculiar to those signs , which we now only call sacraments . secondly , i own there is such an oath made at baptism , which binds and obliges us to be faithful ; and thereupon we are admitted by baptism into the number and priviledges of christ's soldiers : but baptism signifies god's act admitting us , not ours , any other way than by consequence and supposition : and therefore we may make many such vows beside what we make at baptism , and signify them by such signs as are proper , without any offence ; if we should do it by writing and sealing it were no harm ; which ▪ wou'd both be binding and obliging signs on our parts , yet no sacraments , or sinfull human inventions , any more than the cross. 11thly , he argues , p. 42. that sacrifices were covenanting rites , and quotes , psal. 50. 5. gather my saints together , those that have made a covenant with me by sacrifice . to which i answer , there were two things in sacrifices : first , the offering of them to god as a sign of our homage and duty , which we owe him , as we pay tribute to the king ; and this was the offerers act , and fully signified his duty . and then there was god's admitting the offerer to feed on them after they were made his ; and this was god's act and a sign of his favour and reconciliation to the person . therefore sacrifices were signs of our duty to god , as well as of his favour to us ; but the case is otherwise in baptism and the lord's-supper ; the offering that reconciles us to god , was made by christ , not by us ; and we are reconcil'd by vertue of that : and the sacraments do only apply to us the washing or propitiation of christ's blood , and feed us as reconcil'd guests on his body ; and therefore are wholly signs from god to us , and other signs are necessary on our part to signify our duty . and therefore the primitive christians brought meat and drink for a common feast at the lord's supper , to signify the sincerity of their love , and testify it to the world ; and we do yet offer part of our substance , for the relief of god's servants at this sacrament : both which are signs as well as instances of our duty ; and plainly shew , that our duty is not so signified in the sacraments , but other signs are necessary on our part . and if a man who came to demand baptism , shou'd , as a sign and token of his resolution to renounce the devil , the world and flesh , give a large portion of his substance to some charitable use , it were very lawful for him to use this sign , and no affront to baptism , as if it were not sufficient to signify our duty and obligation to god : and such an act would be a very acceptable sacrifice to him . 12thly , he urges , acts 2. 38. then peter said unto them , repent , and be baptised every one of you in the name of christ , for the remission of sins , and ye shall receive the holy ghost , for the promise is unto you and to your children . whence he infers , that they were by baptism first to profess their repentance towards god , and faith in our lord jesus , and then receive the promised benefit , remission of sins , vind. p. 41. but here is not one word of professing repentance by baptism , nor can any such thing be inferred from the words ; but on the contrary , they prove that the sins of the penitents are remitted by baptism , and they intitled to the promise of the holy ghost ; the granting both which are acts of god's favour bestowed on us in baptism . if baptism were designed to profess or signify our repentance directly , there needed no other profession or signs of repentance , according to mr. b. because the sign appointed by god wou'd be sufficient ; but no minister ought to baptize any , till by a solemn profession before , and other signs and tokens , they satisfy him in some measure of the sincerity of their faith and repentance , as i have already shewed . 13thly , he alledges our saviours command to baptize , mat. 28. v. 19. go ye therefore and teach all nations , baptising them , &c. this command he says ( vind. p. 41. ) plainly implies that one great use of baptism , was to be a solemn bond upon them , to the duty of that christan profession they had imbraced , and the baptising them , in the name of the father , &c. has been always supposed to imply a solemn dedication of them by this sacred rite to the faith , worship and service of the blessed trinity . but i answer , that the plain meaning of these words is , that christ gives his apostles power to admit disciples by baptism , into the priviledge of being taught by the father , son and holy ghost , as their master and law-giver . the question is , whether baptism signifies god's admitting us to this priviledge , or our chusing him for our lord and master : that is , whether it signifies god's act or ours . i think it easy to determine this question , since it is manifest , that faith and repentance , which include our submitting our selves to god , are qualifications required to baptism , and the person that demands it must satisfy the ministers of the sacraments , that he is sincere in his submission by such signs and profession of repentance , and of faith , as are proper to signify them , before they ought to admit him . i own baptism is a bond , and dedicates us to god's service ; but it is a bond laid on us by god , who requires faith and repentance of those that are baptised , and sets them apart and consecrates them to his peculiar service , and to the priviledges that attend and are promised to such . 14thly , he produces , 1. tim. 2. 19. nevertheless the foundation ( or covenant ) of god stands sure , having this seal , ( on god's part ) the lord knows them that are his , and ( this seal on our part , as he alledges ) let him that names the name of christ depart from iniquity . from whence he infers , as the covenant is mutual , so the external rite is intended to ratify our restipulation as well as gods promise . but i answer , this place proves , that the covenant of god requires , on our part , a duty , to depart from iniquity , as well as it includes a promise that god knows who are his ( that is , will own , protect and reward them ) but that the sacraments are our seals to this covenant , cannot be inferred from thence : the covenant it self is a meer favour and grace vouchsafed us by god , and we must take it in nature of a grant from him , on what conditions and under what seal he pleases ; and accordingly he has put the sacraments ( the seals thereof ) into the hands of his ministers , who are his officers ( or as we may call them , his chancellors ) to dispence his pardon and favours to those that are qualified for them . our business is therefore , to qualify our selves , and then apply to his officers , that are duly appointed by him for the seals of our pardon ; and we are to satisfy them by proper signs of our sincerity , before they ought to seal this pardon to us . the sacraments therefore are god's seals , not ours , dispensed by his lawful appointed officers , not by our deputies or ministers , which do indeed imply and suppose a duty from us , but are not immediately appointed to signify that duty , or that we resolve or ingage to perform it , but that god will accept of us if we do , and to do which accordingly , they lay the strictest obligations on us , by way of consequence . lastly , he urges my own words against me . that i allow in my discourse , p. 4. that in the sacraments we not only express our dependance on god for his grace , but likewise oblige and bind our selves to serve him . now ( saith he ) how this can be true without making the sacramental rite a sign from us to god , of that obligation to his service , i cannot comprehend . in answer to this , when i say , that we express our dependance on god for his grace in the sacraments , and oblige our selves to serve him , i mean that our coming to the sacraments is an effect of our faith and dependance on god , and a declaration to the world that we resolve to serve him , as he has required those to do who expect he shou'd fulfil the promises that he has made to worthy receivers : but that therefore the sacraments are properly or purposely or principally instituted to signify these acts of ours , doth no ways follow ; or that it is proper to sacraments as such to do so : and there needs no more to convince any reasonable man of this , but to remember that we do express this dependance on god , and obligation to serve him by every act of worship , as well as by the sacraments ; and therefore this use can be no ways peculiar to them : and for any to confound the things pre-required on our part to our use of the sacraments , or the effects and benefits of them , with what is directly and properly signified by the signs , is very unreasonable , and a sign that the person , who doth so , either doth not understand their nature , or has a mind to keep up a dispute . mr. b. may alledge this is new , but it is plainly the doctrine of our church , as i have shewed , and is founded on reason and scripture . suppose from the instance i have before given , any shou'd argue that the great seal is a sign from us of submitting to the king , and of obedience to him ; and that therefore to shew our obedience or gratitude to the king by any other sign , were treason and a taking on us to counterfeit the kings seal ; wou'd not such a man be looked on as a very unreasonable disputant ? and yet this i take to be exactly the case between mr. b. and me : we both agree ( i suppose ) that sacraments are signs of some inward and spiritual grace , which only god can give us ; and that he has promised these to us in the due use of the sacraments . but then it is pre-supposed and required , that we use them duly , and be qualified as god requireth ; from whence mr. b. infers , that the sacraments signify those qualifications and dispositions in us that they pre-suppose and require : and therefore to signify them by any other signs , is to make a new human sacrament , which is in effect to counterfeit the broad seal of heaven . but i say , that to do this is no more to make a human sacrament , than to signify by such other signs as are usual and proper to express such dispositions of mind in other cases , my acceptance of the kings pardon , and my resolution to acknowledge his mercy to me in granting it , is to make a new pardon for my self , or to counterfeit the king's seal . from whence you may see how we express our dependance on god for his grace , and oblige our selves to serve him in the sacraments , without making the sacramental rite properly or primarily a sign from us to god , much less principally or peculiarly ; which is the only thing wou'd do mr. b's cause any service in this case . for if other signs signify these , as well as the sacraments , it is plain they do not belong to the sacraments , as such ; and i have already shewed , that the sacraments were not designed properly or principally for this end ; nor are they sufficient for it , since god has thought fit to appoint other signs for this purpose , and warranted us to use such words and actions beside them as by general custom are proper . and i can see no more harm in using other signs , besides the sacramental , to express our duty and acknowledgments to god when we celebrate them , than in using other words than christ appointed in the institution . the argument is full as strong against the use of the one as of the other ; for if the sacramental signs be sufficient to this purpose , the words are likewise sufficient . and then to add new words of our own to the same purpose for which god appointed the words of institution , is as much to accuse his institution of imperfection , as to add new signs . yet i suppose it is no harm to add such words as may make receivers understand the nature and uses of these mysteries ; or express their faith and sense of god's favour , and the gratitude they have for it . and then , i suppose , there is as little harm in expressing the same by such signs as common custom has made significant thereof as by words ; both being warranted by god in scripture . and whereas mr. b. alledges ( vind. p. 46. ) that it belongs to god alone to appoint the religious rites , whereby we bind our selves to his service as to the supreme magistrate to appoint the ceremonies used in our taking the oath of allegiance : i answer , that it belongs much more to the supreme magistrate to prescribe the words of the oath , than the ceremonies : and it is much more penal to add or take away from the words of the oath , or to change them , than to add to the ceremonies prescribed in taking it ; for that is often no fault at all , and therefore to add to the words of institution any of our own , will be more penal than to add to the ceremonies . this whole objection therefore about a human sacrament , is a meer amusement of words : for if a human sacrament signify any thing that is criminal , it must signify our pretending a divine institution for a rite of our own contriveing , and assigning a divine effect to it : this is indeed to counterfeit god's seal , and a great sin. but to signify our duty to god by a rite that properly expresses it , is no more to be called a human sacrament than writing a profession of loyalty to the king , or entering into a recognizance for our good behaviour , and sealing it with our own seal , is a counterfeiting of his. and whereas mr. b. alledges , vind. p. 43. that to make a sign a seal on our part , is to make it a part of religious worship and a sinful human invention . i answer , that we ought to distinguish between the proper acts or parts of divine worship , and the manner or means of expressing those acts : only god can appoint a proper act or part of worship , but the manner or means of expressing it , is often left to us , and is to be determined by our present circumstances . thus appearing in god's presence with reverence , humility and submission is an act of worship directly required by the holy scriptures , but to express this humility and submission by uncovering our heads , is not particularly there required : but inasmuch as universal custom amongst us ( for it is otherwise in other places of the world ) has made this an expression of this disposition of our minds , when we appear before our superiors , therefore we use it in our appearance before god , without making it a proper part of worship or a human sacrament . and so on the same account , god requires that women shou'd appear before him with modesty , and a due sense of their inferiority to men , as i shewed in my discourse , chap. 4. sect . 2. p. 2. and inasmuch as universal custom had , in the apostles time , made a veil a mark of womens subjection to men , and it was immodest for them to appear unveiled in publick places , therefore the apostle , 1 cor. 11. requires , that they be veiled in the christian assemblies ; which yet did not make this veiling themselves a part of divine worship , nor a sacrament ; and therefore , amongst us , where this custom doth not obtain , the veiling of women in the church is laid aside : and by parity of reason , confessing christ crucified , and glorying in his suffering on the cross , is a part of worship , which universal custom of all churches and ages has taught us to express by making the sign of the cross : but expressing this act of worship by this means , and in this manner , doth no more make it a part of divine worship , or a human sacrament , or a sealing the covenant on our part , than expressing our reverence and submission , by uncovering the head ( or feet where that is customary ) makes those parts of divine worship , or veiling women , to signifie their modesty and subjection , makes it a human sacrament . i might add many other like instances from scripture , but shall content my self with one , which we find , 2 kin. 19. v. 14. where hezekiah receives a letter full of blasphemies against god ; upon the receit of this letter he went up into the house of god , and spread it before the lord. and with this significant action offers up his prayer to god. it is the custom for persons that have received a threatning letter , that reflecteth on their lord or friend , to carry it to him who is concerned , and lay it before him , as an effectual means to stir him up to justifie himself , and to protect those that depend on him ; and doing so is a sign of fidelity and dependance in the person that thus makes the application : therefore hezekiah spread the letter before the lord , thereby expressing his faith , trust , and resignation to god , which are proper acts of worship , and particularly required at our hands , but to do this by spreading a letter , is no where particularly commanded , yet it was accepted by god. hezekiah's doing it , was no introduction of any invention of men into god's worship ; nor was it a human sacrament ; yet it was used to the same purpose that we use the sign of the cross , which signifies no more than our faith , trust and dependance on a crucified saviour , and a resignation to his service ; which is all that is meant in the 30th canon of the church of england , by our dedication to god. hezekiah therefore did as much dedicate himself to god's service by spreading the letter before god , as we do by making the sign of the cross : and the one is as well warranted as the other , and is as far from being a sacrament . sect. iii. that the scriptures warrant us to use other signs that are not sacraments , for the several uses ascribed to sacraments by mr. b. so far as the sign of the cross is concerned in those uses . i. before i proceed to the direct proof of this , i must observe , that the words wherein mr. b. expresses the uses and ends of sacraments , are not clear or certain , but admit of several senses ; in some of which they express indeed the proper uses of sacraments ; but in others , only those uses that belong to other signs , as well as to sacraments : and therefore it will be necessary to consider apart each of these uses laid down by him , which he reduces to three general heads , namely , representing , obliging , and distinguishing , and to explain to you the several senses of which they are capable . after this , i shall prove , that the sign of the cross is not a representing , obliging , or distinguishing sign , in any of those senses which express the proper uses of sacraments , and that in those senses in which the cross is a representing , obliging , or distinguishing sign the scriptures warrant other signs , that are not sacraments , for the same uses . signs then , i say , may be called representing , obliging , and distinguishing upon several accounts , and in several senses , particularly in these following . first , a sign may be called a representing sign , because it signifies to us god's conferring on us , and conveying to us , certain graces , favours , or privileges , represented to us in and by the sign . so the king's charter to a corporation , signifies the king's pleasure , that they should enjoy certain privileges and immunities . mr. b. owns this sense of representing signs , when he says , that sacraments are representing signs for instruction in the privileges of the new covenant . that is , ( as i suppose the words are intended to mean ) that sacraments represent to us , or instruct us , that it is the will and pleasure of god that we should enjoy those privileges . 2dly , a sign may be called representing , because it signifies god's pleasure and command concerning some duties set forth and represented by the sign , which god would have us perform . thus the king's charter doth not only signifie the privileges and immunities granted to a city , but likewise the offices and duties the king requires from such as enjoy those privileges . and this sense of representing signs is owned by mr. b. in ( what i suppose he means by ) sacraments being instructive in the duties of the new covenant ; which duties imply our natural guilt , pollution , and weakness , and the necessity of being cleansed from them . 3dly , a sign may be called representing , because it signifies our desire , purpose , and resolution to accept the grace , favour , and privileges god has promised us , and to perform the duties he has imposed upon us , together with our gratitude and sense of his favours . thus a city honoured with a charter may declare its acceptance and sense of its prince's favours , by putting that charter in a rich case , carrying it in procession when they receive it ; likewise by addresses , bonefires , ringing of bells , illuminations , and such other actions as usually represent the grateful affections and resolutions of our minds : and it is to be observed , that tho' these signs representing the duty and gratitude of the persons thus favoured , be not required in the charter , nay , tho' oaths or other declarations of their acceptance be particularly specified in it , yet no prince ever takes ill at their subjects hands these voluntary signs , representing the duty , gratitude , and acceptance of his favours . i do not find mr. b. takes notice of this sense of representing signs , but it is a sense very obvious , and must be allowed of by all . 4thly , signs may be called obliging , because they oblige god by his promise to give us , when we duly use them , the grace , benefit or privileges signified by them ; and such signs as represent god's will to confer grace on us in the first sense of representing signs , are obliging signs in this sense ; that is , they oblige god to give the grace represented in them : so that obliging and representing signs in this sence are in effect the same , and run into one another ; and in this sence sacraments , as is owned both by mr. b. and me , are peculiarly representing and obliging signs . 5thly , a sign may be called obliging , because it declares god's will to us , by signifying , that he requires certain duties and returns from us ; which declaration of god's will by words or signs , obliges us to perform those duties . and signs that represent in the second sense the duties required by god , are obliging from god to us in this sense ; for whatever sign instructs us by representing any thing to us as our duty , doth likewise oblige us to perform it ; so that obliging signs , in this sense , are the same with representing , and need not be distinguished . 6thly , a sign may be called obliging , because it declares our intention , resolution , and promise to perform what is required of us in our covenant with god ; and signs that represent , in the third sense , our acceptance of god's grace , and resolution to perform our duty , are also thus obliging , and are properly signs from us to god ; the same are likewise ratifying and dedicating on our part ; which is owned by mr. b. p. 45. where he tells us , that to oblige and bind our selves to serve god , is the same thing as to dedicate our selves to his service : and indeed , a sign can be no otherwise ratifying and dedicating on our part , than as it signifies and declares our resolution and promise to perform the duties we owe to god. 7thly , a sign may be called distinguishing , because it signifies and conveys to us some privilege and benefit which effectually distinguisheth us from the rest of the world , and obliges others to own us as so privileged . thus the king's patent to a nobleman distinguisheth him , and obliges others to take notice of him . and thus the regenerating principle of grace , conveyed to us in baptism , makes an effectual distinction of christians from other men ; and the privileges convey'd to us thereby , oblige all other christians to own us as fellow-members and heirs of the same hope with themselves . hence signs representing graces conferred by god ( in the first sense ) or obliging on god's part ( in the fourth sense ) are likewise peculiarly distinguishing badges and signs of our christianity in this last sense . 8thly , lastly , a sign may be called distinguishing , because we thereby testifie , profess , and declare to the world , that we claim and own the privileges and chararacters that god has bestow'd on us : and thus every christian duty we perform , every profession we make of our faith , either by words or actions , are distinguishing badges and signs of our christianity , peculiarly such signs as represent our duty , or gratitude in the third sense , or obliges us to perform it , in the fifth sense are thus likewise distinguishing . from all which it is manifest , first , that mr. b. has expressed the uses and ends of sacraments in a very confused and uncertain manner ; to represent , oblige , and distinguish being in effect the same , and running into one another ; and yet each of them containing very different uses under them that ought carefully to be distinguish'd ; so that he has made a distinction where there was no necessity for it , and omitted to distinguish where it was necessary . secondly , you must observe , that representing signs in the first and second sense ( that is , as they represent either benefits conferred on us by god , or duties imposed on us by him ) obliging signs in the fourth and fifth sense ( that is , as they signifie god's obliging himself by his promise , or us by his command ) and lastly , distinguishing signs in the seventh sense ( as they signifie privileges bestow'd on us by god ) are all of them signs from god to us , not from us to god. thirdly , only representing signs in the third sense , obliging in the sixth , and distinguishing in the eighth , ( that is , as they represent our resolutions , promises , and professions , and as they bind and distinguish us by them ) are signs from us to god ; and it will appear on examination , that the sign of the cross is only concerned in these last uses , and that the scriptures warrant other signs , that are not sacraments , for them . sect. iv. of representing signs . as to the first sence of representing signs , that is , as they signifie to us god's conferring on us and conveying to us certain graces or priviledges represented to us in and by them . i desire you to take notice that this is the first thing that i shewed in my admonition , ( p. 56 ) to be necessary to a sacrament ; that is , an outward and visible sign , instituted by god , of some inward and spiritual grace or benefit which we expect from him . i shewed you likewise ( p. 178. ) that the cross is not used by us to signify any grace or benefit communicated to us from god : and this is the universal sense of all that have undertaken the defence of it in our church ; but mr. b. from some conjectures of his own , undertakes to prove , that we mean by it , that which we profess and declare not to mean. thus , vind. p. 44. he thinks there is just ground to conclude the contrary from the words of the thirtieth canon of england , which acknowledges , that the holy ghost by the mouth of the apostles 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 comforts , fruits , and promises we receive or expect thereby . from whence he concludes , that with us the cross must be an external sign to signify the same things which the holy ghost had honoured the name of the cross to signify . but i answer , that none of the expounders of our canons , or defenders of the sign of the cross have thus interpreted this canon ; nay , on the contrary , they have given it a quite different sense , as he himself owns in this very place , where he quotes the author of the case relating to the cross in baptism , explaining the canon in another sense . now for mr. b. to put a sense on the words of our canon , and make an inference from them which none of us own , but protest against , is to set up an adversary purposely that he may confute him ; and such proceedings are looked on by all impartial men as the effects of prejudice and engagement to a party . nay , not only the divines of our church protest against his inference from this canon , but the very canon it self makes a quite contrary inference , concluding from the scriptures signifying by the name of the cross , christ and his benefits ; that the primitive christians used the sign of it , not to signify these benefits as communicated to us by god , but to testify thereby that they were not ashamed of it , but owned him for their god and saviour , who suffered the death of the cross for them , and signed their children with it , when christened , to dedicate them by that badge to his service whose benefits bestowed on them in baptism , the name of the cross did represent . the use then of the cross according to the canon is not , as mr. b. wou'd infer , to signify an act of god towards us , to confer any benefit on us , or require any duty of us , but to signify and represent our own act , whereby we resolve , promise and bind our selves not to be ashamed of a crucified saviour , or his benefits purchased by his cross , and signified to us under that name in scripture ; and not only our church but all other christians from the apostles time , have for this reason looked on making the sign of the cross , as a very fit instance and declaration of their glorying in christ's sufferings , and readiness to follow him in them ; which is an effectual dedication of our selves to his service , tho' we do not think it a fit external sign to signify god's communicating to us the graces or benefits of the new covenant , because that being an act of god , ought only to be represented and conveyed to us by signs particularly instituted by him , whereas our glorying in his sufferings , and dedicating our selves to follow him in them , being acts of ours , may lawfully be signified by such signs as universal custom has made proper ; as will appear more at large in this discourse ; what i have said being sufficient to shew , that the cross is no representing sign in this sense . ii. 2dly , as to the second sort of representing signs , which signify and discover to us god's pleasure and command concerning some duties set forth and represented by them , which duties god wou'd have us perform . let me observe , that the cross is no more a representing sign with us in this sense than the former , since we do not use it to signify or declare god's will to us , that we shou'd perform any duty , but only our own resolution , and purpose to perform those duties , that god himself has signified under the name of the cross in scripture , and that we shall not be ashamed to confess him , that was crucified on it : this is manifest from the very words of our office , in which the sign of the cross is used only as a token that hereafter the baptised person shall not be ashamed 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 soldier and servant unto his lives end , this is the only use our church makes of the sign of the cross ; and you see plainly that it is here made only a token of our owning a crucified saviour , and an instance that we are not ashamed of his cross and sufferings : and indeed it is as plain an instance of our not being thus ashamed , and of our resolution to follow him , in taking up our cross and engaging in his warfare and service , as giving an alms is an instance of charity . but here is nothing of god's declaring or signifying his will to us by this sign , that we shou'd perform these duties , or any intimation that we use it to this purpose . and yet if we did use it , it wou'd not give it any thing of a sacramental nature , much less make it a human sacrament , for it is no peculiar , much less principal use of sacraments to represent gods pleasure to us , that we shou'd perform certain duties , since we find many signs used in scripture to this purpose that are no sacraments . i shall content my self with two instances , amongst many , the first is that of the sabbath day , ezek. 20. 12. moreover i gave them my sabbaths to be a sign between me and them , that they might know me , that i am the lord that sanctifies them . here the sabbath day is described as a covenanting sign between god and his people , representing to them , and instructing them from god in their duty to know the lord that sanctified them . we have another example , exod. 19. 10. go unto the people , and sanctify them to day , and to morrow , and let them wash their cloaths . this washing their cloaths was certainly a rite or sign representing to them from the lord , the inward purity required of them , and instructing them that it was god's will that they should approach him with holiness , and yet i suppose neither this nor the former were properly sacraments ; and indeed mr. b. owns , p. 39. that all barely instructive signs are not sacramental or federal ones . i add , that from these instances it appears , that all instructive signs , tho' federal or covenanting are not sacramental , and therefore mr. b. had no reason to tax me as he doth in the same place , for omitting this use in my account of sacraments , since my design was only to mention those uses that are peculiar to sacraments ; and it is manifest by his own confession , that this is not so peculiar to them . iii. 3dly , the same must be said concerning signs that represent and signify our desire , purpose and resolution , to accept the grace , favour and priviledges god has promised us , and to perform the duties he has imposed on us , together with our gratitude and sense of his favours . to represent in this sense is not peculiar to sacraments , much less a principal use of them , nor has mr. b. produced one place of scripture to prove this to be such a peculiar use. on the contrary , we have many example , in scripture , where other signs are recommended to us for this purpose : thus we find the reubenites and gadites and half tribe of manasses building an altar , josh. 22. 10. without any particular command from god , as sufficiently appears from the whole affair . the design of this altar was not for sacrifices ; but v. 22. that it might be ( say they ) a witness between us and you , and our generations after us , that we may do the service of the lord before him , with our burnt-offerings , and with our sacrifices , and with our peace-offerings , that your children may not say to our children in time to come , ye have no part in the lord. here we have an altar set up as a sign , testimony and memorial , representing and testifying that these people did desire , resolve and purpose to serve god according to his commands , and that they claimed a share and interest in his favours and service : yet this declarative sign of their stedfast intentions to serve god and perform the duties he required of them , was not sacramental ; tho' it was not for burnt-offerings , yet it was the pattern of the altar of the lord , v. 28. and represented their claim to that altar , together with their resolution to perform their duty at it ; and surely this is more like a sacrament than using the sign of the cross to testify , that we claim an interest in it , and are not ashamed of it : for the cross was the altar on which our sacrifice was offered , and we may as lawfully make the pattern of it to testify and claim our right in the sacrifice that was offered on it , as the reubenites made the pattern of the altar of the lord to testify and claim their right to the sacrifices offered on it . every impartial considerer will see that the case is exactly parallel as to this point . i might instance in many other such signs in the old testament if it were necessary ; but i shall add one or two out of the new. first , it was a duty required of all men to acknowledge and recognize our saviour as the messias and king of israel . if we look into the 21st chapter of st. matthew , we may observe that the multitude did acknowledge him as such , and expressed their acceptance of him , their resolution to submit to him , and thankfulness for his favours , by such signs as were usual on such occasions . it was the custom to receive great kings and princes with solemn acclamations , to strew the way when they entered into any place with branches and garments : therefore the multitude did thus own our saviour to be the messias and king of israel , and their desire to submit to him . and that not only by acclamations and joyning their voices in their praises and thanksgivings , but likewise ( in the eighth verse ) they spread their garments in the way , and others cut down branches from the trees , and strewed them in the way ; which tho' not required by our saviour , that we can find , were accepted , as well as their hosanna's ; yet these representing signs , tho' direct acknowledgments and declarations of their accepting our saviour as their king , and of their submitting to him , had nothing of sacraments in them : and therefore the sign of the cross , tho' it represent to the world that we own a crucified christ , and that we resolve not to be ashamed of him , has nothing in it of a sacramental nature , any more than the branches and garments strewed in his way . a second instance in the new testament shall be the kiss of charity . i shew'd you in my admonition , p. 74. that 't is a special duty to lay aside all hatred , and to be in charity with one another when we come to the lord's supper ; and that this duty was signified by a holy kiss , whereby the communicants represented their desire , purpose and resolution to perform this duty : this is home to the point , and exactly parallel to the cross in baptism ; and if the one be a sacrament , the other is likewise . the same may be said of the feast of charity . mr. b. answered three things to this , vind. p. 52. first , that he doth not see that this was a religious rite at all : but this is directly contrary to scripture ; the word religious is never applied to rites or places in it , but that which we call religious is there called holy , and the scripture gives this title to the kiss , here mentioned in three places , calling it a holy kiss , to distinguish it as well from the civil as prophane , rom. 16. 16. 1 cor. 19. 20. 2. cor. 13. 12. and in the fourth place where it is used , 1 pet. 5. 14. it is called a kiss of charity . i suppose the difference between civil and religious signs consists in this ; that one sort of these signifies civil matters , and the other religious : now this sign was used in the christian assemblies to signify , declare and testify the grace of charity , which is the sum and perfection of our religion , there are not clearer proofs that baptism is a religious sign , than these ; and you may judge with your selves what it is that hinders mr. b. from seeing it . but 2dly , he objects ( vind. p. 52. ) that this was a real expression of their mutual charity ; this i own to be true , and do believe that every sign made significant by general custom , when used as it should be , is a real expression and instance of the thing it signifies ; so making the sign of the cross is a real expression and instance of our glorying in christ , as much as kissing one another is of our mutual charity ; the same thing that made the one so , made likewise the other , that is , universal custom . 3dly , he objects , that it is reasonable to suppose that it had a temporary institution . i own , it is not only reasonable to suppose this , but certain that it had , since it is four times commanded in scripture ; but this is so far from preventing the holy kiss from being a sacrament , that it shou'd the rather be one because it had this institution . this i look on as a demonstration , that a sign that meerly represents our desire , resolution and purpose , to perform a certain duty , tho' commanded in scripture , hath nothing of a sacramental nature in it ; and therefore the cross is not a sacrament , nor has it any thing of a sacramental use by representing our duty to confess christ crucified . let me further observe , that the church of god has laid aside this teaching and representing sign , tho' instutited in scripture , and practised for many years ; and therefore must be supposed to have authority to institute others of the like nature in the celebration of the sacraments , since the same authority is necessary to abrogate as to institute any religious action or representing sign . and this is no more , in effect , than i find owned by some of the most eminent men of your party ; so mr. bowles , in his pastor evangelicus , lib. 3. cap. 1. potest ecclesia sive signa sive media statuere , &c. the church has power to appoint both signs and means , by which men may testifie their pious affections before others , whilst they celebrate divine worship . provided these signs be such as the instinct of nature doth suggest , or be taken from what is customary in life , according to the difference of nations , and have nothing of scandal in them , for these signs are only declarative , which , so far as i know are granted to be lawful by all . amongst these he reckons rending the garments , covering the head with ashes , powring out waters , 1 sam. 7. 5. for a token of repentance , writing and sealing the covenant when renewed , the feasts of charity , the holy kiss and veiling women ; and he might as well have reckon'd the sign of the cross , as a token of our not being ashamed of christ crucified , for this is a declarative sign of our pious affections , as well as any of the other ; it is warranted by general custom , as well as they are , and it is only declarative , for we ascribe no virtue or efficacy to it , but declare against its having any such virtue in express terms , in the thirtieth canon , which enjoins it . and whereas mr. b. alledges , that we use it to bind and dedicate our selves to god's service , and as a distinguishing badge of our christian profession , p. 48. i doubt not but it will appear in the next sections , that every one of those declarative signs mentioned by mr. bowles , do bind and dedicate to god's service those that use them , as much as the sign of the cross , and are purposely designed to distinguish the pious and devout worshipers of god , as well as to express their devout affections before men ; and that therefore mr. b's insisting on the crosses being a dedicating sign , or a distinguishing badge , to prove it a sacrament , is no more than a playing with words , and amusing the reader , by endeavouring to fix that doctrine on us under equivocal terms which we utterly deny . and the only question here will be , whether we or mr. b. know our doctrine best ; if our church , if our divines may be believed , the cross is only a declarative sign of our pious affections , not to be ashamed of christ crucified , &c. but if you believe mr. b. it is something more that makes it a sacrament . but this belongs more properly to the next section of obliging signs ; and i shall proceed to consider those . sect. v. concerning obliging signs . i. but fourthly , a sign may be called obliging , because it obliges god by his promise to give us the spiritual grace or benefit signified by it , when we duly use it : this was the second thing i observed necessary to make up a sacrament . i told you in my admonition , p. 65. that this is the very thing that constitutes a sign to be a sacrament , and distinguishes it from all other signs ; and this being wanting , tho' a sign had all other things like a sacrament , yet it would no more be a sacrament , than an image that in every thing resembled a man , but wanted a soul , would be a man. mr. b. owns , that this is necessary to a sacrament , and doth not pretend , that we ascribe this use to the sign of the cross ; and therefore i may dismiss this point as agreed . however , i think it necessary here to observe , that when god has given a man power to confer any favour or benefit on another , tho' he has not appointed any sign by which that person is to confer it , yet the scripture warrants him to use such signs as are proper in the conveying it . thus our saviour , mark 3. 15. gave his disciples power to heal sickness , but did not , that appears , order them to use any sign in the performance of it ; yet mark 6. 13. we find they used oyl , a symbol of joy and health . they anointed with oyl many that were sick , and healed them . they used also the signs of sending handkerchiefs and aprons to the same purpose : so likewise our saviour gave his disciples power to bestow the holy ghost , but ordered no sign ; yet we find the apostles used the common sign of blessing : so act. 8. 17. then laid they their hands on them , and they received the holy ghost . lastly , our saviour gave his apostles power to ordain governours in the church , but appointed no sign for it ; yet they used the common sign employ'd in these cases , acts 13. 3. when they had fasted and prayed , they laid their hands on them , and sent them away . there are several other such signs in scripture , which are not sacraments ; because , tho' a spiritual benefit or gift be conferred with the use of them , yet it is not by vertue of any promise annex'd to the use of the signs themselves , as it is in baptism and the lord's supper , but by vertue of the general command to those authoriz'd persons to confer those benefits or graces , in the conferring of which , these signs are no means or conditions , nor have they any other part besides that of being solemnities of the action , and signifying the persons intention to exercise the power that god has given him , at the time when he uses them ; and this is carefully to be observed , otherwise we shall easily be mistaken in the nature of sacraments , and imagine things to be so that really are not . ii. fifthly , a sign may be called obliging , because it is a declaration from god of his will , that he requires certain duties and returns from us , which are signified and represented to us in the sign , which declaration obliges us to perform those duties , and make those returns . i have shewed already in the second particular , that only god can appoint these signs , and that such declarative signs of god's will , where they have no promise annexed of some spiritual grace or benefit , are not sacraments , tho' they are obligations on us from god. i must add , that the sign of the cross is not used by our church to any such purpose ; as appears sufficiently from what i have said before on the second particular use of signs as representative . iii. sixthly , a sign may be called obliging , because it declares our intention , resolution , and promise to perform the duties god requires of us in our covenant with him ; a sign that is thus obliging , is likewise a ratifying and dedicating sign on our part , and is owned to be the same by mr. b's vind. p. 45. for we cannot be said to ratifie our covenant with god , or dedicate our selves to him by a sign , for any other reason , but because it declares and signifies our resolution and promise to perform our covenant with him . we do own , that the sign of the cross is an obliging , ratifying , and dedicating sign in this sense ; that is , it declares and signifies our resolution and promise to perform all the duties god requires of us in our covenant , not to be ashamed of christ crucified , but manfully to sight under his banner against sin , the devil , and the world. the great stress of mr. b's argument to prove the cross an human sacrament , seems to consist in this ; as appears from what he says p. 45. where the whole force of his argument against the cross depends on our making it a rite , whereby we oblige and bind our selves to serve god : but , in order to clear the matter , i will shew , that an obliging , ratifying , dedicating sign in this sense , has nothing of a sacramental nature in it ; but that we may make use of such signs to this purpose as common universal custom has made proper . this i will shew , first , from scripture ; and , secondly , from your own practice , and then shall make appear , that the use of the sign of the cross is altogether of this sort . iv. 1. for the proof of this from scripture , i appeal to the jewish church after the captivity . the jews had been guilty of many breaches of god's covenant made with their fathers ; and there was great necessity to renew it on their part , and accordingly we find they applied themselves to do it , with fasting , with sackcloaths and earth upon them . neh. 9. 1. and after a solemn humiliation and confession they renew their covenant with god , and declare their resolution and promise to keep it , by such methods as were usual to oblige men in other cases ; that is , first by an oath , neh. chap. 10. 29. they entred into a curse and into an oath to walk in god's law , which was given by moses . 2. they bind , engage , and oblige themselves by certain usual signs ; never , that we can find prescribed by god , that is , by writing and sealing the covenant , neh. 9. 3 , 8. we make a sure covenant , and write it , and our princes , levites , and priests seal unto it . now , to make a covenant with god , the same that circumcision entered them into , even to walk in god's law which was given by moses , was certainly to oblige , engage and dedicate themselves to god's service . mr. b. himself alledges , vind. p. 42. that circumcision was an external bond on those that received it , to observe that law ; yet notwithstanding this bond of circumcision and their renewing the same obligation in the passover , these jews added new bonds to their covenant , and made use of new signs to engage and oblige themselves to keep it , and to ratifie and confirm it on their part . it cannot be deny'd but signing and sealing are outward signs , and their use is to ratifie and confirm that to which the name and seal is put , and to oblige the persons to perform what they promise in it ; if therefore these be peculiar and principal uses of sacraments , it clearly follows that these jews , by using these signs , made two sacraments ( for ought appears , out of their own head ) : but if god commanded them , then here are two signs , obliging , confirming , and ratifying the covenant they entred into , of divine institution , and then they must be divine sacraments , which no body ever yet pretended that i have heard of . the truth then is , that to renew our covenant with god , to declare our resolution , purpose and promise to obey god's laws , and keep his covenant , either by such words or signs as universal custom has made expressive of such a promise , &c. are alike lawful , and the one has no more of a sacramental nature in it than the other . v. i shall add one instance more out of the new testament , and that is , laying on of hands , a sign used in blessing , from the patriarchs to this day : fathers used it in blessing their children , priests in blessing not only the people , but likewise in blessing persons and offerings dedicated to god , but more particularly it is used in that solemn blessing to which our church directs us in our catechism , under the title of being confirmed by the bishop . for the understanding of which you must observe ▪ 1. that the apostles , who had commission to teach and baptize , did , upon their converts declaring their conviction of our saviour's being the messias or christ , immediately baptize them , tho' they were not particularly instructed in all the parts and duties of the religion they embraced ; as appears sufficiently from the second of the acts , where in one day 3000 were converted , and the same day baptized : as appears v. 41. then they that gladly received his words were baptized ; and the same day there were added to them about 3000 souls . it is not to be supposed thot all these could be fully instructed in all the necessary articles of their faith , but it was sufficient that in general they believed in christ , and were willing to learn his doctrine as opportunity offer'd : the same appears in baptizing the jaylor and his family , acts 16. and on several other occasions . this is one ground of baptizing the children of the faithful with us , because it is supposed that god , according to his promise , will in baptism give a principle of faith to such : which , together with the influence of their parents on them , and of the society whereof they are members , will dispose them to learn the principles of their religion as soon as they are capable ; so that there is a radical faith , and presumed willingness , tho' not an actual . 2. at the beginning of christianity the converts were many , and the teachers few ; and it would have too much confined them , if they had been obliged to teach every convert in the ordinary methods of learning ; and therefore god gave the apostles an extraordinary power to confer the holy ghost not only led those that received it into all truth , but likewise enabled them to teach others ; which appears from several places of scripture , particularly from acts 8. & 19. 6. when paul had laid his hands on them , the holy ghost came up in them , and they spake with tongues and prophesied . 3. when the number of teachers were sufficiently multiplyed , this extraordinary manner of teaching converts , and enabling them to teach others was not necessary ; not but the holy ghost is still the true teacher of his church , insomuch , as without his influence , no man can attain such a degree of knowledge as to save his own soul , or instruct others ; all true knowledge then is still from him , but it is not without our own industry , or study , or the assistance of those that christ has commissioned to teach us in an ordinary way . 4. such as were baptized immediately after their conversion before full instruction , or in their infancy , when particularly and explicitly instructed , were brought before the church , and there made a solemn recognition of their faith , and declared their resolution to adhere to it ; whereupon the bishop , or chief governour of the church laid his hands on them , blessed them , prayed for their continuance in grace and knowledge , and admitted them as competently instructed members ; by this they were taught and assured , that the grace and knowledge they had , was from the holy spirit ; and that the encrease and continuance of it must be expected from him . 5. this laying on of hands is reckoned a principle of our religion , heb. 6. 2. and joyned with baptism . that this is the true meaning of the place , will appear , not only from the practice of the church of god , that has continued the use of this sign from the apostles time to this day , but likewise from the best interpreters of all sorts and ages ; amongst the ancients , st. chrysostome , st. augustine , and theophylact , thus interpret it ; amongst the romanists , the ordinary gloss , lyra , and many others ; amongst the reformers , calvin , beza , and di●dati ; and the assemblies notes , which i hope will weigh somewhat with you ; amongst the socinians crellius ; so that , one would think that all parties were agreed in it . mr. b. indeed gives me very hard words for reckoning this a principle of christianity , tho' i have the express letter of scripture for doing so ; and in his remark , p. 88. interprets baptisms , and laying on of hands of the jewish washings and sacrifices , directly contrary to the apostles profession , who in the first verse declares , that he intends to leave these principles here named , and to pass on to perfection ; whereas he is so far from leaving , those jewish washings and sacrifices , that he passes on to them , and spends a good part of his discourse on them , as may be seen in the 9. and 10. chapters ; and indeed , the applying jewish types to the passages in the new testament which they prefigured , was a doctrine not for beginners , but as in chap. 5. 14. for those that by reason of use have their senses exercised to discern both good and evil : when the lords supper was thought too great a mistery to teach such beginners , and therefore is not mentioned amongst these elements , no wonder if the types of the law which were much more obscure were thought improper . but to proceed , we have here laying on of hands reckoned a principle of christianity , and judged by all parties a proper sign to be used , when persons baptised in their infancy , or before full instruction , come to ratify and confirm with their own mouths their baptismal covenant , and to promise a faithful observance of it to the end ; in which sense it is plainly an obliging sign on our part , as much as a seal is to a bond ; and hence it has been called a seal from the very apostles time , as may be seen in clemens alex. that lived near them , and many others of the ancients , yet it is no sacrament ; neither hath it any more of a sacramental nature in it , than laying on hands in ordination . besides this ratification and obligation on our part , it is used by our church to certify those that ratifie and renew their covenant , of gods favour and gracious goodness to them , yet this doth not make it a sacrament , since the ministers of god by vertue of the keys , have power to certifie all such as in earnest consent to gods covenant at all times , of gods favour and gracious acceptance of them , and may especially on such solemn occasions as this of their publick recognition of their baptismal covenant , or on their publick reconciliation after penance , certifie them of it by proper signs , ( suppose by a kiss as well ) as by words , and such signs signifie only their intention at that time , to exert the general power god has given them , as i shewed before in anointing the sick , laying on hands for the extraordinary gifts of the holy ghost , and for ordination ; which have nothing of a sacramental nature in them , because no promise obliging god is annexed to them . vi. having thus shewed from scripture , that we may make use of such signs to oblige our selves to ratifie and confirm our covenant with god , as general custom has made proper ; i come in the second place , to shew the same from your own practice . and this i shall make appear from two instances ; the first , is that of the solemn league and covenant , the precedent which your party took for this , was the jews renewing their covenant with god , neh. 10. and the general assembly of scotland in their acknowledgement of publick sins , call it the oath and covenant which they made with god , and the covenant and cause of god ; and indeed it obliged them to all the duties we owe to god and man ; which is as large as our baptismal covenant . into this covenant with god they entred , not only by words but signs also , and bound themselves to the performance of it ; first by subscribing it which is one sign , as in the act of the general assembly ; act 6. 1648. secondly by standing up at it ; thirdly by lifting up their hands ; so the house of commons took it , sep. 22. 1641. and by swearing thereunto , did worship the great name of god , and testify so much outwardly by lifting up their hands , and subscribed their names to it . lastly , the parliament ordered , feb. 2. 1641. that the whole kingdom should take it standing , their right hand bare , and lift up ; all these were plainly federal rites , and did declare and signifie the intention , purpose , and vow of the takers to perform this covenant with god , and consequently were obliging , ratifying , and confirming signs on their part , and i doubt not but many thought they did therein dedicate themselves anew to gods service ; for as i have already shewed , a sign , that signifies our vow and promise to serve god is a dedicating sign ; if therefore the sign of the cross be a sacrament , because it is a token that we shall not be ashamed to confess christ crucified , and that we resolve to serve him to our lives end , then all these were plainly sacraments , for they were tokens of the same thing in the estimation of those that used them . i shall add one instance more , and that is , giving persons names in baptism ; this as i observed in my admonition , p. 7 , 2 , signifies our giving up our names to christ and engaging to be his servants ; and therefore these names are a lasting badge and token to us through our whole lives , of our dedication to christs service , and an obligation on us to behave our selves accordingly . to this mr. b. replies two things ; first , vind. p. 53. that all this is suggested by my own fancy , without any ground , for you know of no other use of this practice in baptism , than that the persons baptized may be notifyed to the congregation . to this i answer ; first , that it doth not come home to the point , since it doth not determine whether it be lawful to use this sign of giving a name to the purposes i have mentioned ; if it be lawful so to use it , no matter whether you use it so or no ; for it is still an unanswerable argument that an obliging sign as such has nothing of a sacrament in it . 2. it is plain the scriptures direct us to this use of giving names , as well as the general custom of the world ; for we plainly find names given to signifie that those who receive them , were either admitted as servants , sons , or priviledged persons ; and in all these cases their names were obligatory badges . to this purpose a name was constantly given by the jewish church at circumcision , and by the christian at baptism ; and that name in the primitive church was entred in the diptycks or church roll ; they were called by it to receive the holy communion , and when cut off from the church , their names were blotted out of these sacred tables or rolls ; and therefore their names given them in baptism , were effectual obligations and badges of their profession . 3. i do not find any authentick declaration of your party against this use of names , nor any authority mr. b. has to declare your sense in the matter : your directory orders a name to be given at baptism , which shews the authors thought it material , and not meerly a civil thing ; for the design of the directory is to order the worship of god , and there was no reason for them to appoint a civil ceremony in so material a part of gods worship as baptism is ; mr. b. says , that it is , that the person may be notifyed to the congregation ; that is , that they may distinguish him to be the person that was baptised : now that which distinguishes and makes it known through his whole life , that he is a member of christ , is surely a badge of his profession , and obliges him to do nothing unworthy of it . you call the name you receive at baptism your christian name ▪ and as your surnames shew your family , so your christian names shew your profession . i may add to this , that some of your party have been very nice in giving names , and have called their children by such names as they thought wou'd most likely put them in mind of their duty to god , and oblige them to perform it ; thus some called their children , grace , charity , prudence , faithfull , praise god : to what purpose , but to be a badge , token , memorial , and obligation to them to practise these graces ? lastly , the notes of the assembly on gen. 17. 5. observe on god's giving abraham a name , that some take the giving of a new name to note a sacramental renovation in the new sence of circumcision , which now was first added to the covenant , and thence hath it been the practice of such as profess religion , to give names to their children at their circumcision ; upon which they pass no censure . and mr. ainsworth ( for whom i suppose you likewise have a value ) has this observation on it : abraham is the first man in the world whose name is changed of god : and it signified a change of estate , and a renewing with increase of grace from god ; therefore this is after mentioned , as one of his favours ; neh. 9. 7. so jacob's name is made new , gen. 32. 28. and all true christians , esay 62. 2. rev. 2. 17. so that what i said concerning giving of a name to your children , and particularly god's giving one to abraham , is not suggested by my own fancy , as mr. b. alledgeth : i wish he would adhere to the literal sence of scripture , and the best commentators , as i am assured i endeavour to do . but secondly he objects , that if this were true , then this is a scriptural warrant for giving names to children at baptism , as a token of their admission into gods family , vind. p. 53. and then it is a ceremony of gods own appointment . to which i answer , that this is a full proof that a sign appointed by god to signifie our admission into his family , of giving up our names to him , and engaging to be his servants , is no sacrament ; and then it follows , that it is so far from being a principal use of a sacrament to be a binding sign only , that on the contrary it is no proper or peculiar use of it at all ; but common to other signs ; and then our using the sign of the cross for an obliging sign on our parts is not to ascribe any thing of a sacramental nature to it . from the whole , i suppose it fully appears both from scripture and your own practice , that we may use some other signs besides the sacraments to oblige , ratify , and confirm our covenant with god , and bind our selves to his service , and that our doing so doth not make those signs humane sacraments . and i desire you to remember that the whole design of our using the sign of the cross is , onely to declare and testify to the world , that we look on our selves as persons thus bound , obliged and dedicated to gods service , and that we are resolved not to decline that service , or be ashamed of it , for any danger or infamy that may attend it ; tho' it should expose us , as it did our saviour , to the painful and shameful death of the cross. to bind , oblige and dedicate our selves to gods service are properly acts of our minds : all that outward signs can do , is to declare and express these inward acts ; and surely there cannot be any outward action that more properly or naturally doth declare our resolution and purpose to dedicate our selves to the service of a crucifyed saviour than making the sign of the cross : if then it be lawful , as i have proved both from scripture and your own practice , to express and declare these acts of our minds by other signs than the sacraments , our using the sign of the cross to this purpose can never make it a new sacrament , or unlawful . sect. vi. concerning distinguishing signs . i. i shall now proceed to the third sort of signs which mr. b. mentions , which he calls distinguishing . i have shew'd you , that these may be of two sorts , and come under the seventh and eighth considerations of signs , as i have laid them down , sect. 3. of this appendix . the seventh is , that a sign may be called distinguishing , because it signifies and conveys to us some privilege or benefit which effectually distinguisheth us from the rest of the world , and obliges others to own us as so privileged . thus the king's patent to a noble-man distinguisheth him , and obliges others to take notice of him . and thus the regenerating principle of grace , convey'd to us in baptism , makes an effectual distinction of christians from other men ; and the privileges convey'd to us thereby oblige all other christians to own us as fellow-members and heirs of the same hope with themselves : and thus the lords supper doth likewise distinguish us , by communicating to us the body and blood of our saviour , by which our union with christ is preserved and encreased , and the graces and privileges received in baptism are renew'd , strengthen'd and confirmed to us . i grant therefore , that the sacraments are distinguishing signs in this sense , and this use of them is plainly contained under the first thing that i shewed to be necessary to make them up , that is , an outward and visible sign instituted by god , signifying some spiritual grace or benefit which we expect from him. such an inward and spiritual grace or benefit granted to us in the sacraments doth indeed distinguish us from all others , and entitle us to the privileges of children ; and the sacraments are conveyances and badges of that grace or privilege , as much as the king's patent is of nobility , or laying on his sword is of knighthood . to make a distinguishing sign in this sense were indeed to make a sacrament ; and we readily own , that god only can appoint signs to make one man thus differ from another , or bestow such badges on them : but our church has fully declared , that the sign of the cross is not any such badge : and therefore mr. b. is very unjust to us , when he affirms ( vind. p. 45. ) that being cross'd , we as truly ( according to the establish'd church ) wear the livery of christ as by being baptiz'd : a calumny without ground or pretence . in baptism our church , according to the scriptures , teaches us , that we put on christ ; that is , lay aside our sins and lusts , and become partakers of the divine nature , 1 pet. 14. whereby we are privileged as sons of god ; this is the true badge and distinction of christians ; but our church never said any such thing of the cross , and therefore to say that we as truly wear the livery of christ by being cross'd , as by baptism ; or that the cross is as effectually made the common symbol or tessera of our discipleship , as baptism ; are most grievous calumnies . i beseech god to pardon those that endeavour to keep up a party against us by such accusations , and to turn their hearts . ii. but then , eighthly , a sign may be called distinguishing , because we thereby declare , testifie and profess to the world that we claim and own the privileges and characters that god has been pleased to bestow on us as christians . and thus indeed the sign of the cross is a badge and token of our christianity . but then , this is no proper or peculiar , much less principal use of the sacraments ; our keeping the lords day , our appearing in a christian assembly , our kneeling , uncovering our head , our fasting on publick occasions , our standing at our confession of faith , are all of them badges , and tokens in this sense of our being christians , as well as the sign of the cross ; and are all of them warranted by the scripture . the same may be said , as i have already shew'd , of our christian names , and of many other signs used among us , and precedented in scripture . particularly , that of your giving tickets to those that are to communicate , concerning which i shewed you , ( admon . p. 7. ) that it was an outward and visible sign : and secondly , that it signified your right and claim to the lord's supper and communion of saints ; which is a spiritual grace or privilege . thirdly , that it was a badge and token , whereby privileged members were distinguished : and fourthly , a sort of necessary term of communion . to this mr. b. replies , ( vind. p. 53. ) 1. that a ticket with you is a sign of nothing more , than that the person that brought it was allowed to communicate at that time . to which i answer , that to be allowed to communicate at any time is a great grace and privilege ; and therefore this ticket is plainly a badge of a man's aptitude , privilege , and title to the membership of christ ; and a declaration from the minister who gave it to him , that he thinks him entitl'd to it at that time ; and to declare who is fit and unfit , who shall be admitted or not admitted , is a spiritual act , and belongs to the power of the keys : and this is a clear proof that we may signifie our sense of spiritual things , even in particular duties , by signs as well as words when they are proper . secondly , he objects , that this is no badge ; because many may be members that have no tickets at present , because they do not at present receive ; but even to distinguish persons at present fit to receive from others that are not , is to make it a badge in a very weighty matter . thirdly , he argues , that a mans having a ticket would not secure his admission , if he were not known to be a member of that , or some other congregation . this indeed shews , that it is no infallible mark ; a man may steal this badge , or come dishonestly by it , and when that is discovered , he shall be secluded ; but in the mean time it is a badge that gains a man admittance without any question , if it be not discover'd to be counterfeit : it is therefore a livery of christ's privileged members at that time ; tho' if it be known , that any has stolen this livery , he shall not be owned or admitted to christ's table by it . it cannot therefore be denied , but it is a sort of external wedding garment fourthly , he argues , that it is no necessary term of communion , since no man that is a noted member of that or any other congregation , shall be refused , tho' he have no ticket ; but many are not noted members , and it is a necessary term of communion to them . but suppose a man refused and condemned it as an human invention , and human sacrament , and all those that used it as idolaters , and superstitious , and would set up another communion if you did not lay it aside , would you disuse it to gratifie such a man ? this is really the case between you and us ; i leave you to judge what you would think of such an unreasonable person . but , fifthly , mr. b. alledges ( vind. p. 45 ) in such multitudes as receive , this or some such expedient is necessary to distinguish communicants from meer spectators ; to which i answer , that then some other badges and distinguishing signs may be necessary besides the sacraments , and therefore it is no use peculiar or proper to them to be badges or signs of our profession , and the relations we thereby are invested in , as he contends ; for sure to be admitted as communicants , is a relation wherein we are invested by our profession ; yet you see we may invent a sign to distinguish this relation and those that have a title to it . but i must put you in mind , that there is no necessity for this badge , except what is criminal , and of your own making : if every minister would administer the holy sacrament frequently in his own congregation , ( as he ought to do ) there needed none of these multitudes or crowdings that are at your sacraments , to which people come thirty or forty miles , as the papists go on pilgrimages at certain times to their jubilees or celebrated saints , and which are the occasion ( as it generally happens in such crowds ) of looseness and intemperance , and a great hinderance to devotion , by crowding such families as live near the place where the celebration is , whereby both the guests and families are hinder'd from that quiet and retirement , which seem very necessary to true devotion at such times . lastly , he objects , that this can be no badge , or like to the cross , except this perilous ticket had a cross on it , or the persons that brought it were ordered to wear it on their breasts or foreheads , as a sign whereby they publickly profess their remembrance of and renewed dedication of themselves to the service of a crucified saviour , as the adult members of his church ; vind. p. 54. i cannot believe mr. b. means here , that the adult members of our church are order'd to wear crosses on their breasts or forehead , to profess their remembrance of , and renewed dedication to the service of christ , there being no such order or practice amongst us . but , when all is done , i see no great difference between bringing a ticket in my hand to profess , that i intend , and have a title , to participate of the body and blood of a crucified saviour : which is your use of a ticket : and carrying a cross on my forehead ( if there were any such custom or order ) to profess and shew , that i am not ashamed of him , and intend to persevere in his service . nor do i see that a king , who carries it in his banner when he fights for the preservation of his religion and subjects against infidels , makes it a sacrament , more than you do your ticket ; which is another name for a badge . to conclude this point , it is very observable in what manner mr. b. treats it , and me in effect , for producing it . 't is , i confess ( says he ) a very dangerous ceremony , in which he has found out abundance of very strange and mysterious significations . — if all these wonderful spiritual significations assigned to this poor ticket , &c. p. 53 , & 54. if indeed this perilous ticket had had a cross upon it , &c. by these and several other scoffing expressions he endeavours to expose the mention of this thing , and my argument from it for the use of the cross , as matters too slight and inconsiderable to be offer'd , or to have any words made about them ; and yet doth not consider how momentous he thinks it , to make so many words about the sign of the cross , which in it self , and in our use and application of it , is not of greater moment , or so like a sacrament as your ticket ; this seems to me a very great instance of the power of partiality and prejudice ; for the wonderful spiritual significations ( as mr. b. is pleased to call them ) assigned by me to your ticket , are in effect no more than upon examination he owns to belong to it , and pleads to be necessary for the decent and orderly celebration of the lord's supper ; and therefore are more justly assigned to it by me than those which he assigns to our use of the cross. and there is this difference , that we disown those significations which he would affix to the cross , whereas he cannot deny those that i assign to your use of a ticket ; as i have already shew'd . and this gives me occasion to put you in mind of a book printed 1607 ▪ written by one parker , with great seriousness , and a great shew of learning , with several thousand quotations ; and in it he charges the cross with the breach of all the commandments , and has chapters under these several titles ; the murther of the cross , the adultery of the cross , the wrong of the cross , the slander of the cross , the concupiscence of the cross. i think every one of them is as well founded as mr. b's charge of its being a human sacrament ; and i doubt not , but when faction is a little cooled , and men allow themselves to think , it will appear full as unreasonable as mr. parker's charges do to all impartial men. and were men so disposed , they might make as great a stir about this ticket , and pretend as just cause for a schism from you , on account of it , as you do from us , on account of the sign of the cross ; for a very little thing has always served factious men for an opportunity of disturbing the peace of the church . upon the whole , i think it fully appears , that both scripture and your own practice warrant us to use other signs , which are not sacraments , for the uses ascribed to sacraments by mr. b. so far as the sign of the cross is concern'd in those uses : and i hope , that what i have said concerning representing , obliging , and distinguishing signs , may help to give you a clear notion of the true uses of sacraments , which mr. b. has rather obscured than explained , by expressing them in such words as are no way proper or clear , but of a very uncertain and ambiguous signification . sect. vii . concerning the crosses being warranted by scripture . i. having thus justified the use of the cross from mr. b's charge of being a humane sacrament , i shall now consider what he hath said against its being warranted by scripture . i shew'd in my admonition , that 1st , we are obliged to express the inward reverence and sense of our minds concerning god , by some outward means . 2dly , that the scriptures command us to express those inward thoughts and sense of our minds , by actions as well as words , where it may properly be done . 3dly , that the scriptures teach us to express our thoughts and sense concerning religious matters in such words and actions , as on other serious occasions serve to express the like sense and disposition of our minds . 4thly , that glorying in the sufferings of christ , and professing our selves ready to follow him , even to the most ignominious death on the cross , is a duty incumbent on us by scripture . 5thly , that it is very proper at baptism to make this profession . 6thly , that we are not only warranted to do it by words , but likewise by actions . 7thly , that making the sign of the cross is an action which universal custom in all ages and churches since the apostle's time has apply'd to this purpose . these i proved by scripture and reason , and he that would confute me , must prove it unlawful to express the particular duties we undertake in the sacraments , by actions that are by general custom expressive of these duties . ii. to all these mr. b. makes several replies . i shall first consider his replies , and then proceed further to confirm my own proofs . first then , he argues , this doth not reach the main uses of the cross , which i was concerned to defend ; that is , its being a dedicating and distinguishing badge ; for this , says he , pretends to prove no more , than that it is an instructive sign , to signifie or express this particular duty of glorying in the sufferings of christ , vind. p. 40. i have observed , that when mr. b. is to answer an argument of force , he often puts it off with an unscriptural hard word or a jest. thus , when i shewed the reasonableness of directing all our praises expresly to the father , son , and holy ghost , whom we equally are oblig'd to glorifie , he turns it off with a jest , rem . p. 22. calling it a wonderful knack of turning the psalms of david into christian hymns . and yet it doth so effectually answer that end , that no iew or socinian will joyn in them when so used . so when i urged a plain and literal proof of scripture , to shew that the people may joyn their voices in the publick prayers of the church , as plain as any is for their joyning in singing psalms , acts 4. 24. they lift up their voice with one accord , and said , &c. this he tells us , rem . p. 50. proves no more than a consent of their minds , contrary to the letter of scripture , which assures us , that they lift up their voices and said , as well as consented in their minds . yet he offers only a scoff for his contradicting scripture , alledging , rem . p. 51. that it brings in a confused noise in a christian assembly , too like a dover-court , where 't is said all speak and none hear . the like might be shew'd of his use of difficult unscriptural expressions . thus when i prov'd beyond contradiction , that only bowing the body , or such-like gestures , are called worship in scripture , he puts it off , by telling us , that these devout postures are more properly an adjunct of worship , than a part of it ; and that they are not a distinct duty from prayer and praises , &c. rem . p. 100. directly contrary to scripture that enjoyns them severally . thus , to prove the cross unlawful in baptism , he tells us , rem . p. 6. that it is a stated appendage ▪ of a part of divine worship , and all such rites are unlawful : which are very fit words to amuse ignorant people , but of no use to determine the controversie . and i take this before us to be of the same nature ; for it is not easie to understand what ▪ is meant by an instructive sign . signs as well as words are designed to express the thoughts , the intentions , the dispositions and passions of our minds ; and when we kneel , for example , at our prayers , it doth not only instruct and teach us , that it is our duty to submit to god , but it declares , that we actually do it , and our resolution to continue in it , and is a motive and means to humble our own minds , and invite others to do the like ; and so it is an obliging , distinguishing , and moving sign , as well as an instructive . the like may be said of our standing at the profession of our faith , which doth not only instruct us in our duty , that we are to believe those articles , but likewise declares , that we do actually consent to them , and oblige our selves to continue in them , and wou'd have all others to do the like ; and so is not only an instructing sign , but likewise a distinguishing , professing , dedicating and moving sign : for it answers plainly all these purposes , and yet is commended by mr. baxter in his infant-baptism , chap. 6. obj. 1. the like may be said of the cross ; it doth not only instruct us , that it is our duty to confess christ crucified , and to become his servants , but it signifies , that we actually do so , and consequently signifies our obliging our selves to it ; and distinguisheth those that do it : all which my arguments plainly reach . iii. but secondly , mr. b. objects , vind. p. 50. that he cannot grant , that the scriptures warrant our expressing the sense of our minds in all religious things or matters by significant actions ; because the particular duties we owe to god are almost numberless ; neither do the scriptures warrant us to contrive distinct significant actions , to express each distinct part of our inward worship . to this i answer , 1st , that i expresly declared ( admon . p. 68. ) that we are not to invent new words or actions , to signifie our submission and thankfulness to god , but are to use such as the general custom of our country has made significant in the like cases : and therefore , if any distinct parts of our duty to god have no particular actions to express them made significant by general custom , we need not to invent new ones , but content our selves with words , or the application of such general significant actions as may infer the particular duty we are about to express . 2dly , the general heads of our duty are few , and most of them have such grave and solemn actions appropriated to them , as not only instruct us in the nature of them , but likewise move and influence our minds to perform them with seriousness , engage us to that performance , and distinguish the serious from the negligent and irreverent . and that it is lawful , not only to use such to express inward worship in general , but likewise the particular duties of it , i have sufficiently proved in my admonition p. 68. 69 , 70. tho' mr. b. alledges the contrary without answering my arguments ; and i shall now further enforce them . 1st . expressing our submission and subjection to god is a particular duty , and this is expressed by kneeling , which by universal custom signifies it ; for we kneel only to our superiors , and to those to whom we owe submission : kneeling doth not signifie reverence , or humility in general , but that particular reverence and humility that is accompanied with subjection . 2dly , to profess our faith and acknowledgments to god , is a particular duty , therefore at our confession of faith and praises we stand ; for standing at the reading and declaring any thing does peculiarly signifie an assent to it ; and therefore it was prescribed at your taking your covenant . 3dly , subscribing and sealing a thing , is by universal custom a sign of ratifying and confirming what is so sealed , and of our binding our selves by it ; therefore as i have already shewed , the iews after the captivity writ and sealed their covenant with god. 4thly , deep sorrow and contrition for sin is a particular duty , and this we find in scripture signified by rending the garments and beating the body . 5thly , acknowledgment of our own vileness , corruption , and unworthiness , is a particular duty ; and this we find in scripture signified , neh. 9. 1. with fasting , with sackcloth , and earth upon them ; these did not express inward worship in general , nor were they meer bodily gestures , as mr. b. alledges , but were signs of particular duties . 6thly , rejoycing in the great deliverances and mercies vouchsafed us by god , is a particular religious duty ; and this we find signified by singing , feasting , dancing , sending portions to friends , and white-garments ; which do not signifie meerly inward worship in general , nor are they bodily gestures only ; but affecting , moving , and distinguishing signs . 7thly , condescention to serve one another in the meanest offices of charity , is a particular duty ; and this our saviour signified to us by washing his disciples feet ; which was not only an instance of our saviours humility , as mr. b. alledges , but a sign to teach and move his disciples to do the like . 8thly , to lay aside all hatred and malice , and to be in perfect charity with one another , when we come to the holy sacrament , is a particular duty : and this is signified by a holy kiss in scripture , as i have already shewed ; the same is true of the feast of charity , tho mr. b. excepts against it as well as against the kiss of charity , alledging that it is no religious rite at all , but rather a real expression of their mutual charity ; vind. p. 5. 2. but i answer , that its being performed publickly in the congregation and in the midst of divine offices sufficiently shews that it was religious ; and its being a real expression of charity is so far from hindering it from being a sign , that it proves it to be one ; there is no surer sign of charity than real expressions and instances of it ; effects are the surest signs of causes ; if we should appoint such a feast now to be celebrated in church with the sacrament , none wou'd doubt its being a religious rite , and perhaps some wou'd call it an imposition . 9thly , to be buryed to sin is a particular priviledge of baptism , and infers , a duty , which was signified by dipping under water ; to this mr. b. answers , first , that it is not certain the apostles words , rom. 6. 4. refer to the dipping under water ; but to this i reply , it is certain , that generally the primitive christians used this way , tho' in particular cases they dispensed with it ; as we do with the use of the cross : secondly , it is certain the best interpreters do thus understand this place , with which concur your assemblys notes , who tell us that in this phrase the apostles seems to allude to the ancient manner of baptism , which was to dip the parties baptized , and as it were to bury them under the water for a while , and then to draw them out and lift them up , to represent the burial of the old-man and our resurrection to newness of life ; nor is there any other just reason of the phrase to be given , and therefore mr. b's doubt concerning the certainty of it without any reason ( for he gives none for his doubting ) is in all probability to be attributed to his prejudice : for if this be true , it intirely ruins his notion of humane sacraments ; since here is a representing , obliging , and distinguishing sign added to baptism : which is all the exception he has against the cross. but secondly , he alledges that i ought to prove , that the christians of that age had arbitrarily and without warrant from christ or his apostles set it up ; but i think it sufficient for me to shew that it was set up , and that it is a rite distinct from baptism ; both which are apparent ; it is incumbent on mr. b. to shew where christ or his apostles instituted it . 't is manifest , that it is not in the first institution by our saviour , for that requires only washing with water , which may be performed either by dipping or pouring on water ; this then is a rite superadded to baptism of a representing and obliging nature , and so interpreted by st. paul himself : therefore all such rites are not sacraments , or unlawful : it is manifest st. paul approved the rite , but there is no evidence of its divine institution ; and therefore the church has made no scruple to lay it aside , and that without any absolute necessity ; for the warming water for baptism used in some places to this day , might prevent the inconveniency of a cold country ; which is all mr. b. alledges for disusing it ; vind. p. 52. but cou'd not excuse us , if this were part of the institution . 10thly , to change our condition in baptism , from the power of sin to holiness , from sons of wrath to sons of god , is a special privilege ; and to live accordingly , a duty . now , this was signified by the change of cloaths , when persons were baptised ; and to this , as i shewed in my admonition , the apostle alludes , gal. 3. 27. for as many of you as have been baptized into christ , have put on christ ; to this mr. b. answers as to the former , that it is not certain , the apostle alludes to this custom ; but here again , i have the best interpreters thus expounding it ; i have the practice of the church of god using this rite from the apostles time , i have the necessity of the thing to prove it was done in their time , for dipping in water cou'd not be without putting off , or change of cloaths , and there is no other reason given of the phrase ; and therefore mr. b's doubt without reason , is of no moment in such a case ; he may justly be suspected to doubt out of prejudice that must lose his cause , if the thing prove true that he doubts of . but 2dly , he argues , that if the apostles expression refers to these two rites as used to these purposes , it will be more reasonable to conclude that they are part of the ordinance of baptism , and consequently to be still retained and used by us , vind. p. 52. i think it much more reasonable to suppose that mr. b. is mistaken in his account of sacraments , than to suppose either of these rites were part of the ordinance of baptism , or that we are obliged to retain or use them ; we have the ordinance delivered to us twice in scripture , and neither of these rites are mentioned in it , and therefore they are no part of it ; they were certainly used in baptism in the apostles time , and to those purposes i have mentioned ; and the consequence is , that mr. b's . charge is groundless that wou'd make such rites humane sacraments and unlawful ; and approaches near to the doctrine that makes that unlawful which god has not made so , 1 tim. 4. 1 , 2 , 3. 11thly , to reject a person from the means of grace is a religious act , and belongs to the power of the keys ; now the scriptures warrant us to do this , by shaking off the dust of our feet , which doth not signify our duty in general , but in particular , our detestation and abhorrence of the obstinacy of the persons , against whom we use it , or rather indeed , gods rejecting them ; and it no more makes confirmation a sacrament , because in it we assure the persons confirmed of gods favour by laying on of hands , than it made shaking off the dust from the feet a sacrament , because it was used to assure the persons against whom it was done of gods rejecting them from his grace , and the like may be said of the sign of the cross. 12thly , to receive a penitent member into the society of a church is a particular and religious duty ; now this the church of scotland orders to be done not only by words , but signs also ; so in the first book of discipline in the order for publick offenders , the minister ought to exhort the kirk to receive that penitent brother in their favours — and in sign of their consent , the elders and chief men in the kirk shall take the penitent by the hand , and one or two in the name of the rest shall kiss and embrace him with reverence and gravity , as a member of christ jesus : from which it appears , that this church ( for which i suppose you have a value ) thinks that it is lawful to express our thoughts about religious things by signs as well as words ; and i do not see but taking by the hand , kissing and embracing a man in token that he is admitted as a reconciled member of jesus christ , is every whit as much a sacrament as signing him with the sign of the cross , in token that he shall not be ashamed to confess christ crucified . 13thly , to confess and acknowledge our scandalous sins to god and his church , is a particular religious duty and a part of worship ; now the church of scotland in the form of excommunication in knoxes liturgy , orders a murtherer to confess his crime thus , he shall stand three several sundays in a place before the church-door , bare footed and bare headed , cloathed in base and abjected apparel , having the same weapon which he used in the murther , or the like , bloody in his hand , and in conceived words shall say , &c. undoubtedly , they that ordered this , made no question , but we might express the sense of our minds in religious matters , by signs as well as words . these were not to express inward worship in general , nor are they meer bodily gestures , but symbolick signs and badges of repentance . mr. b. may think himself unconcerned in these two last instances , but i believe you will not . iv. his third objection against my proof of scriptures warranting the use of the sign of the cross , is , that the same argument will serve as well to justifie many other rites which the romish church has added to baptism , and the other parts of god's worship ; vind. p. 48. now , to this i answer , 1st , that it was incumbent on mr. b. in this point ( as i told you in my admonition ) to prove by scripture , that it is unlawful to signifie or express the particular duties we undertake in the sacraments , by actions that are by general custom expressive of those duties , and to answer the scriptures i produced ; but he has not produced one single instance from scripture , where such signs or expressions of a particular duty are condemned , meerly because they thus signified or expressed it : which i take to be a plain consession that he wants direct proofs , and till he produce some such scripture-proof , he cannot acquit himself of teaching that to be unlawful which god has not made so , the sin of those that forbad meats and marriage , 1 tim. 4. 2dly , to condemn a thing for imagined consequences , without direct proof , is a very uncertain and ( which is worse ) a very dangerous method : for it lays a snare in the way of the weak : a man that knows that the church of god has used the sign of the cross since the apostle's time universally ; that the church of england and ireland approve of it , together with the protestant churches of sweden , denmark , and the lutheran churches of germany , and sees what can be said for it , will not easily be perswaded that it is unlawful ; and when he hears protestants affirm , that the many rites which the romish church has added , may as well be justified , and that the first reformers seem to be unreasonable in rejecting them ( as mr. b. alledges , vind. p. 49. ) he will be apt to conclude , that there is no great harm in them ; and i doubt not but the imprudent drawing such consequences has actually reconcil'd many to popery , and some to atheism ; and therefore a man that loves his religion will be very sparing of drawing them ; for he will consider , if he have direct or scripture proof for a thing , they are needless ; and if he have no direct or scripture proof for his tenent , he has reason to suspect the truth of it : for , i suppose , every ill thing is forbidden in scripture , and may be condemned from thence : as for the drawing consequences , they may serve to render a tenent odious , but rarely serve to satisfie a reasonable man without direct proof . 3dly , the advocates of the church of rome are deeply concerned to defend their own worship , and have produced all the arguments they could against us ; and yet i think , i may say , have failed in them all ; and i do not believe mr. b. will pretend to manage them better than they have done ; tho' this be not the first time he has lent them his assistance , with what design i will not judge : but this consideration alone were sufficient to excuse me from answering this argument . yet , lest it should really have that influence on weak minds , that such arguments sometimes have in the mouths of pretended friends or professed enemies , to make them have a better opinion of the roman rites than they deserve , i will endeavour to give you a true account of this matter , that you may see what rites we condemn in the romish church . i think this due to the justification of our reformers , reflected on by mr. b. as unreasonable . 1st then , we condemn such rites and ceremonies as signifie any peculiar presence or power of god to be in any place or thing where he has not promised it ; because it is not in the power of man to dispose of god's influence or presence , or to tye them to any action , thing or place without his own act : upon this account the heathen images , temples and altars were all unlawful ; and so are those of the papists , if we take them as they pass in the estimation of the vulgar . 2dly , we condemn all representations of any glorious being , in order to worship it , as being against the second commandment expresly . 3dly , we reject all such signs as pretend to carry any supernatural efficacy or vertue with them ; because all such efficacy and vertue must proceed from god , and we ought not to presume that he will communicate them to signs or rites , except we have his promise for it ; and on this account we judge the popish holy water , oyl , spittle , crossing , &c. to be superstitious . 4thly , such rites as by their number or quality engage the thoughts , and divert them from attention on god's service , such are the many crossings ( two hundred , if i remember right , in one office ) bowings , kneelings , kissings , and frequent motions from one place to another in the mass. 5thly , such signs as are not easily understood , dark and dumb ceremonies , as our church calls them ; whose design and signification are not easily comprehended by the people : such are the many vestments of the popish priests , the furniture of their altars , the lights , oyl , and salt in their baptism , &c. 6thly , such as neither present universal custom or nature have made proper and significant of the things they are designed to express ; or if formerly they have been significant , are now antiquated , having lost their signification by time , as words do , ( the custom that made them significant being changed ) as it has happen'd to putting off the shooes at our coming into the house of god , covering the head , the kiss and feasts of charity , the dipping in baptism , and changing the cloathing , the continuance of which we count burthensome and superfluous . 7thly , such as are not proper to influence mens minds , and engage them to perform the office they are about with more seriousness and attention ; or , as our church expresses it , that are not apt to stir up the dull minds of men by some notable signification : such are many gestures of the priests in the mass , and many other ceremonies of the roman church . 8thly , such as pretend to propitiate or reconcile us unto god , because that can only be done by means of his own appointment ; on this account we reject agnus dei , the pilgrimages , processions , whippings , and fasts of the papists , that are performed with opinion of merit . 9thly , such as have been abused and perverted to superstitious uses , and cannot be separated from them ; on this account chiefly we have laid aside the common use of crossing : not but we believe it was piously and prudently used by the primitive christians , as an instance , expression , and badge of their profession amongst heathens and infidels ; but it was so abused , and the opinion of efficacy and vertue in it to drive away devils , and to produce other spiritual effects , so rooted in the minds of men concerning it , that there was no probability of taking away the abuse of it whilst the thing remained : and besides , the common use of it doth now no more amongst us signifie our common christianity , but is become the peculiar badge of a papist , and so has lost its primitive signification . to conclude , we condemn only those rites of the roman church against which we have these exceptions , or the like , ( as where they want gravity or decency ) and we are able to justifie our exceptions by reason and scripture ; but we never condemn'd any rite of that church , as mr. b. doth the sign of the cross in baptism , either first , because it represented to us our duty , and instructed us in it . or , 2dly , because it signified our purpose , resolution , or vows to serve god , that is our obligation or dedication to his service . or , 3dly , because it distinguished christians from heathens , worshippers from spectators , or the devout worshippers from the negligent . on the contrary , we think these to be proper ▪ and allowed scripture uses of outward signs in gods worship ; and it were a just exception against any of them , if they did not serve to some of these purposes . mr. b. may call such signs foolish inventions , &c. as he seems to do , vind , p. 51. and charge the church of god for using them ; but we ought to be modest in such censures , and remember the danger of calling our brother fool , as we are taught by our saviour , matt. 5. 22. we never used such objections against popery , from our first controvertists to this day ; and this alone may convince you that mr. b's . principles are not the common principles of protestants . and it is a great disservice to our cause ( which we have maintained , thanks be to god , with success , without the assistance of mr. b. his party or principles ) to tell the world that we used such arguments as these . vi. lastly , he objects that the multiplicity of these rites ( or in the bp's language significant actions ) had almost eaten out the vitals of religion , vind. p. 51. but i answer , 1st , that we do not plead for the multiplicity of them , but for such as are decent , proper and edifying , and which universal custom has made significant , not such as mens fancies can invent ; to admit some of the first sort in religion , doth no more open a door to our fancies , than admitting such words as general custom has made significant to express our desires , gives us liberty to invent new ones never heard of before , or to introduce the artisices of mens wisdom into our divine discourse ; which have done as much mischief as significant actions , and are expressly forbidden . 2dly , the significant actions our church uses are far from a multiplicity , they are indeed fewer than we find used in the new testament , and if we have err'd on either hand , which i hope we have not , it is not in the multiplicity , but rather in the fewness of them . 3dly , they are with us so far from eating out the bowels of religion , that on the contrary , the little care men have of using such , has destroyed the sense of religion in a great many , and induced them to make no distinction between good and evil , sacred and profane , in many cases . 4thly , the multiplicity of words which are signs to the ear , are as apt to eat out the bowels of religion , as the multiplicity of significant actions , and our saviour gives us an express caution against them , matt. 6. 7. the like we have eccles 5. 2. so that the whole dispute seems to me , to be between the eye and the ear , which shall be gratified ; and excess in either , have had too much the same effect . too many visible signs are apt to eat out the heart of religion , and make it degenerate into shew ; and too many words which are audible signs , are apt to have the like effect , and make religion degenerate into talk ; of both which , the church of god has had equal experience , and are both equally to be avoided . conclusion . thus i have examin'd all that mr. b. has objected against our worship , from the instance of the sign of the cross ; and prov'd it to be no human invention , but warranted by scripture , according to the rules laid down in my first discourse to you , for the determining what are human inventions in the worship of god. mr. b. indeed wou'd perswade you , that by those rules he has retorted upon me my own arguments against your worship ; and alledges ( vind. p. 55. ) 't is strange , that ( except that of crossing ) i have not so much as endeavoured to vindicate any one practice of the establish't church , from my own arguments retorted on me . but i answer , first , that to retort arguments is generally , only a shift of disputants when the arguments pinch them , and they want fair and direct answers , and seldom are either justly or convincingly apply'd : and therefore weigh little with such as seek only truth , and not the service of a party . and indeed mr. b's . were of such a nature that i durst well trust them with indifferent readers , the meaning of them being only this ; if the dissenters worship be mixed with human inventions , that of the establish't church is guilty of the same fault , which is a method to blacken both , but to defend neither ; and may help to open your eyes , and let you see that the arguments formerly brought by your advocates against our worship , are equally conclusive against your own in this point ; and therefore you are as much obliged to answer them as we are . and i desire you to observe that mr. b. has no way answered them on your part , but by flying to his rule of humane prudence , which i do not find you do generally approve , and therefore , even according to your own opinion , he has not cleared you from the charge of humane invention which i brought against your worship . but 2dly , i have shew'd you plainly ( in the 2d chap. sect. 2. n. 9. of this 2d . admonition ) that he has perverted the sense of that rule i laid down concerning things contain'd in and warranted by the word of god ; and on that perverted sense , he has founded all those retorted arguments which he alledges , i did not answer . but having explain'd that rule in my 2d edition , so as he can find no exception to it , it was a sufficient answer to all his arguments . 3dly , i knew that the sense of my words , before i so explain'd them , cou'd not but be manifest to every indifferent , and understanding reader ; and therefore , while with reason and justice , i disown'd the sense he wou'd put upon my words in that rule , i thought , and still think , that i needed not trouble you any farther with answering particularly the arguments which he has retorted on that perverted sense . mens thoughts are generally coherent , tho' their words do not always seem to be so ; hence it happens sometimes that they may be wrested , and in these disputes a man who endeavours to make a shew of reasoning for his party , catches at some ambiguous or doubtful expression of his adversary , and by putting an ill sense on it , which he knows will not be owned , he fills a book in shewing that the arguments make against him who produceth them ; and this is what mr. b. calls retortion , and is another artifice of those that write for a party to amuse the world , and which i take mr. b. to have practised very much in all that he has yet written ; but whilst a man takes this course , there is nothing written with such accuracy , but he may make it contradict it self ; ev'n the holy scriptures not excepted . i therefore thought it sufficient for me to answer your great and principal objection , which is this of our using the sign of the cross ; since this is the most direct and strongest proof you pretend to bring of humane invention in our worship . in it mr. b. tells us , that all dissenters agree , that it doth directly concern the charge of humane inventions ; and that here dissenters used to fix their charge : to examine all your other arguments , in which you do not agree as in this , were both endless and needless ; for if this , where you used to fix your charge , fail you , 't is plain you are on an ill foundation . i have insisted on that objection , which is your strength against our worship , and am sure , from what i have said , you have good reason , 1st , to suspect mr. b's surmises concerning me in other things , who supposes that i did not mention the cross , because i cou'd not defend it . 2dly , to doubt the firmness of this ground , where , mr. b. says , you all fix your charge . and now i must earnestly admonish and warn you to look into your own hearts , and put it home to your consciences , whether these pretences will bear you up at the last and great day , when you shall be call'd to account for your neglect of the publick worship of god , while you might have had opportunity of frequenting ours : and if , upon enquiry , you find faction or carnalness to be at the bottom , and idolatry or humane sacraments to be only pretences ( as i think they can be no more than pretences , to those that impartially read these papers ) you may conclude they will sink at that day from being pleas before the great searcher of hearts . you and i must come to this tryal , and ▪ 't will then appear , whether i that have used my utmost endeavours to bring you to the publick worship of god , or mr. b. who scoffs at my concern , and zeal for that worship , and for your attendance at it , have approved our selves most to our great master . mr. b. as i observed before , owns it lawful for you to come to our ordinary lords day service when you have none else to go to ; and he had acted both an ingenuous and christian part , had he endeavour'd as diligently and zealously to perswade you to do this , as he has been eager to put this stumbling-block of the cross in your way against our worship , ( at least from thence to confirm and encrease your prejudice against it ) but as he has managed it , he has given ground to suspect , that his zeal is answerable to his endeavours , which are apparently much greater for his party , than our common christianity . i entreat you therefore seriously to consider of these things , as of what you must one day give an account . and to believe , that i have not made all these words about the sign of the cross for its own sake , but rather to remove , if possible , that principle out of your minds , by which you are obliged to look on all such signs as unlawful ; for this principle duly pursued , must prove a stumbling-block , and occasion of perpetual divisions to the end of the world , in all societies of men where it is embraced . i have endeavoured to shew you , that it is a principle unwarranted by scripture ; it is the spring and seed-plot , at least the precence of our present divisions ; and is sufficient , if allowed , to justifie a separation from any church , that either is , or has been in the world , since there is not one party of men , that pretend to be a church , but have signs , that are as much representing , obliging , and distinguishing , as we desire to make the sign of the cross. even the quakers keeping on their hats , as a matter of conscience , and using thou and thee in conversation , are to them as much instructive , obliging and distinguishing signs as the cross is to us ; nor can it secure you to refrain from such signs as others use , for even that abstinence is also an instructive , obliging and distinguishing sign , especially to such as make it a matter of conscience ; and so it is impossible to avoid using such badges . if therefore people shou'd quarrel against all signs on the same score as mr. b. does against the sign of the cross , they may quarrel on to the end of the world , and there can never be any setled union : and unless such principles be removed from the minds of well-meaning people , 't will be impossible to unite them in any establish'd church or order , or to hinder divisions from springing up , if they were so united , since evil-minded men would never want as plausible matter to amuse and dissettle them , as the sign of the cross is pretended to be . and i was the more willing to take some pains in this affair , because i have some hope that what i have said may help to perswade you to put a greater value on sacraments , and to understand their nature , efficacy and necessity when they may be had , better than , i am afraid , many of you do . i have no more to add , but to assure you , that what i write is with a design to do you good , and to satisfie my own mind in the conscientious discharge of my duty and office as a pastor amongst you ; i have endeavoured to do this both by words and writing , and all other means in my power ; i shall by god's help persevere in them , and leave the success to him. i beseech him , of his great mercy , to take away all obstinacy , partiality , error , and prejudice from all men , especially from those under my care ; and to endow us all with a spirit of meekness , charity , patience and humility , that we may love one another , and unite in the praises and worship of our common lord and saviour , the lord jesus christ. this is , and ever shall be , the prayer of londonderry , march 13. 1695. your loving pastour , will. derry . books printed for and sold by r. clavel , at the peacock in st. paul's church-yard . the church history clear'd from the roman forgeries and corruptions found in the councils and baronius : in four parts . from the beginning of christianity to the end of the fifth general council , 553. by tho. comber d. d. dean of durham . aristophanis comaediae duae plutus & nubes , cum scholis graecis antiquis . quibus adjiciuntur noctae quaedam simul cum gemino indice . in usum studiosa juventutis . a daily office for the sick ; compil'd out of the holy scriptures and the liturgy of our church ; with occasional prayers , meditations & directions . the catechisms of the church , with proofs from the new testament , and some additional questions and answers , divided into twelve sections , by z. i ▪ d. d. author of the book lately publish'd , entituled , a daily office for the sick , with directions , &c. a church catechism , with a brief and easie explanation thereof , for the help of the meanest capacities and weakest memories , in order to the establishing them in the religion of the church of england . by t. c. dean of durham . the pantheon , representing the fabulous histories of the heathen gods , and most illustrious heroes ; in a short , plain , and familiar method , by way of dialogue , for the use of schools . written by fra. pomey , of the society of jesus , author of the french and latin dictionary , for the use of the dauphin . q. horatii flacci opera ; interpretatione & notis illustravit ludovicus desprez cardinalitius socius ac rhetor emeritus , jussu christianissimi regis , in usum serenissimi delphini , ac serenissimorum principum burgundiae , andium , biturigum . huic editioni accessere vita horatii , cum dacerii notis ejusdem chronolegia horatiana , & praefatio de satira romana . notes, typically marginal, from the original text notes for div a47442-e1030 * mr. craighead proves the kneeling at the sacrament a breach of the second commandment , because the signs have coadoration with christ , partaking of the same worship ; p. 113. and , the second commandment stands in our way , discharging religious worship designedly before any creature ; p. 143. * dr. smith , in his present state of the greek church , owns , that he admir'd whence it came that so few of the eastern christians were proselited to mahometism , considering their circumstances , and concludes , p. 14. praesens satis edoctus tandem dedici , &c. at last being on the place , i learnt that the solemn observation of festivals and fasts , by god's assistance , prevented the whole east from falling entirely from the christian faith ; chiefly , if not only by means of these the christian religion triumphs over so many most cruel contrivances ▪ being secured and fenced by this as by a holy charm against the poyson of mahometism ; for by the return of these feasts , which are celebrated with great crowds , with an holy emulation , the history of the birth , death , and resurrection of christ , and the rest of the mysteries that make up the sum of our religion , are brought to their memory , &c. and he observes , that the history of the apostles and martyrs , with the courage and patience represented in the days of their commemoration is that which arms them with courage to endure all the cruelties and persecutions of the turks . sir paul ricaut speaking of the constancy of the greeks in the christian religion , has these words , p. 15. if any art or policy can be said to have place over the affections of the people , none seems more efficacious than the strict observation of their fasts and feasts of their church , by which the people are taught , as in a visible catechism , the history of christianity , more ( i dare say ) than by their ill-composed sermons , or repetition of the scriptures in the vulgar tongue ; for being severely imposed , and observed with much solemnity , they affect the vulgar with an air of something divine . see larger catechism , q ▪ what is required , and what is forbidden in the 2d commandment 