The Reviler Rebuked, Treatise · Part 1 · Head 14 – Head 15
(14. Head of their Scripture-contradiction.) Concerning Prayer.
Section 41.
I Had noted their expreſs contradiction [we are againſt publique Prayer] to what we have, 1 Cor. 14. 14. and 1 Tim. 2. 8. for prayer in the publique meetings of the Church, and in every place.
R. F. *Page 21. Publique prayer not forbidden by Chriſt.tells me I have wronged the words, by turning them into a wrong ſenſe.
Rep. What is their ſenſe?
He ſaith, they are againſt a publique prayer, which is in the ſtate of the Phariſee.
Rep. What is a prayer in the ſtate of the Phariſee?
He tells us, that which Chriſt forbids, Matth 6. 5.Matth. 6 5. vindicated.
Rep. 1. What have we there? let the words be read: And when thou prayeſt thou ſhalt not be as the hypocrites: for they love to pray ſtanding in the Synagogues, and in the corners of the ſtreets, that they may be ſeen of men. Here is no prohibition of publique prayers in publique places, but of affectation of private prayers, in publique places to be ſeen and obſerved of men. It is indeed Phariſaical to fall to private devotion, when a publique work is in hand, in the ſame place; or when there is none, yet there is company to obſerve, it is without, and againſt rule, to pray by a mans ſelf, when the company cannot be edified, by that which a man ſpeaks unto God, and not in the hearing of the perſons preſent, and to their underſtanding; but R. F. hath not this ſenſe, but judgeth rather we are all in the ſtate of the Phariſee, who are the mouth to the reſt in our publique meeting places.
2. We have found their practical oppoſition, and refuſal of joyning with our publique prayer, which is the beſt interpreter of their ſenſe, and ſpeaks more what is in their hearts, then R. F. his gloſs upon it. Once at Edinburgh, one of theirs, went out, at the end of my Sermon, after he had ſpoken what he had to ſay, when I told him I would go to prayer, for the diſcovery where the error laid, on his part or ours. Another time ſince at Cogges-hall in Eſſex (on a day of prayer and faſting) when I was about to pray before Sermon, one J. Parnell, firſt, being called upon by the magiſtrate to put off his Hat, ask't why he bade not him in the Pulpit put off his Cap, and then turned his back upon the ordinance (although he was offered liberty to ſpeak further, if he would ſtay quietly till our work was ended) if this be their maner of owning publique prayer, it is neither after the way of truth, love, or peace, nor after the order of the Spirit of God, who teacheth better maners, and behaviour before God, and men. R. F. muſt not think to put us off with [but the praying with the Spirit we own] as if they that pray in publique, did not pray with the Spirit: or that it agrees with the ſaying of Chriſt, Matth. 6. 6.Matth 6. 6. vindicated. when thou prayeſt, enter into thy Cloſet, &c. as if the publique ordinance may not ſtand with the private; for the moſt retired and ſecret duties, are to fit and make ready for the publique: onelyonly 'tis our Lords ſcope there to confine a private prayer, to a private place: as it is the Apoſtles order, from the Lord, 1 Cor. 14. 14, 15, 16. when1 Cor. 14. 14, 15 cleared & vindicated. we pray publiquely (in Church-conventions, all which have a publiqueneſs in them) to pray ſo as others may be edified thereby, who are Saints; and thoſe who occupy the room of the unlearned, may teſtifie their conſents by ſaying Amen; which they could not do if either the perſon praying ſpoke onelyonly to his own hearing, or in the heart, not with an audible voyce to others; or when they heard him, they could not underſtand him, becauſe he expreſt himſelf in an unknown tongue. All that I drive at (with the Apoſtles and our Saviours ſcope) is that every ordinance, and outward part of worſhip be owned in its place, and that this of publique prayer may not be diſowned ere the more, becauſe of theſe mens crying up their praying by the Spirit, in oppoſition to the Churches publique prayers, which the Primitive Church at Jeruſalem Act. 2. 42. attended, and continued in, and which the preſent Saints and Churches in theſe nations hold up according to preſident, and precept. R. F. in another Pamphlet of his, *Truth cleared of Scandals. pag. 2.ſaith, they are led by the Spirit, and he maketh interceſſion for them according to the minde and will of God. But their practiſe ſhews they are not in this led by the Spirit, when they croſs the minde and will of God, by refuſing to joyn with the Saints in a publique prayer; we acknowledge that no wicked mans prayer is accepted, publiquely, or privately made by him. It is their duty to pray, but not their priviledge, who are deſtitute of the Spirit, and out of Chriſt; But to profeſs prayer from the ſecond birth, while yet they know not how to pray as they ought, but as the Spirit maketh interceſſion with ſighs and groans (which are J. Parnells words *Shield of truth. p. 14, 15) is to contradict their doctrine of perfection: And to give a daſh at all our publique prayer, as the long prayer of the Phariſees, is to ſtrike at the Spirit, and contradict the Scripture allowance of the publiqueneſs and length of prayer, upon occaſion, while we give no allowance to Phariſaical ends and pretences, but can approve our perſons and hearts to God in Jeſus Chriſt; our perſons in Chriſts righteouſneſs reckoned to us, by faith: our hearts, ſo far as renewed, by the grace and power of his in-dwelling Spirit. James Nayler hath expreſſions, one would think, of this tendency, that complies with our doctrine, in his common place of Worſhip *Love to the Loſt. p. 8, 9.(wherein he inſtanceth in no part of worſhip but prayer) he acknowledgeth, as we teach, The worſhip of the true and living God ſtands out of mans will; and, before any man can rightly worſhip God, he muſt wait to know the Spirit; But now let the loſt ſoul beware of his counſel; where ſhould they wait? you muſt (ſaith he) know the light, and in it wait, till therein you finde the Spirits leading, acting, and ordering. This counſel, if followed, keeps men off from the poſitive parts of worſhip, revealed in the Scripture: The light that every man hath, as he comes into the world (which is the light they nouriſh up people in, in oppoſition to Scripturelight) makes known nothing of publique miniſtery, Church officers therein, of water-Baptiſm, Lords Supper, publique order of prayer &c. nor of Chriſt mediator, nor of theThe Spirit of Prayer to be found in the publ…que miniſtery. Spirit of promiſe; nor of one promiſe of grace, or gracious acceptation in Chriſt: Had not the loſt ſoul better counſel, while he was under publique miniſtery, to attend there for the coming of the Spirit, the Spirit of faith and prayer; where God uſeth to give it, Acts 10. 44. and promiſeth to pour it out, Prov. 1. 22, 23. with 20. 21. verſes. How true is that which J. Nayler hath, in the ſame place, according to our Scripture-doctrine? when a man hath been doing evil, neglecting good, and then he runs to act a worſhip to get peace, the prayer becomes abomination; for he that regards impurity, the Lord will not hear his prayers, nor accept his worſhips; that's Cains ſacrifice, and Eſaus prayers: but either muſt your worſhip be performed in one that never ſinned, or it cannot be accepted with the pure God. Yet here is his miſ-guidance of loſt ſouls,
1. That he would lead them off from joyning with him that makes long prayers▪ ſuch a one, he ſeems to ſpeak of, who hides his wickedneſs with pretence of godlineſs; but he makes no difference of any that ſerve Chriſt and his people, publiquely, in the nation, as if they were all ſuch, & to be ſeparated from.
2. He directs to the commands in Spirit, in oppoſition to the Scripture-Letter: for thus he delivers himſelf; *Page 11.All the Saints have their commands in Spirit, but yours is in the letter; and ſo of another miniſtration; for the literal miniſtration is done away in the ſpiritual. As if the Spirit did not give out his commands by the written letter, or the Scripture, and his power alſo, by the reading and hearing of it; and by praying according to the rules and patterns of prayer therein contained. But ſomething, O ye loſt ſouls, you will finde (when the great Shepherd ſeeks up his loſt ones, and brings back that which is gone aſtray, Ezek. 34. 16) ever and anon that alienated your hearts from the Scripture, by the ſpirit of Contradiction that is in theſe mens Teachings and Writings.
(15. Head of their Scripture-contradiction.) Concerning Singing.
Section 42.
I Gave account of their expreſs words, We are againſt all your Davids Praiſes and Prophecies in meeter; contrary to Epheſ. 5. 19. Col. 3. 16. and other Scriptures. R. F. *Page 21.makes me this return, Singing of Pſalms, and Hymns, and ſpiritual Songs, we are not againſt, but own; but your Poetry we deny.
Rep. He might as well ſay, your tranſlation of them into Engliſh meeter we deny: But if Pſalms, Hymns, and ſpiritual Songs be owned, they are either Davids, and other of the Saints penning, and the Spirits inditing in the Scripture, or of their own compoſing: if they own none but of their own compoſing, they reject Davids, and what was left forPſalms cannot be ſung without meeter, or due meaſures of ſpeech. our uſe in Scripture; contradicting both it by that rejection, and themſelves alſo, by owning Pſalms, Hymns, and Songs, and diſ-owning meeter or Poetry: for never was there Song, Hymn, or Pſalm ſung forth, as it ought to be, but it had ſome modulation, muſical meaſure, or tune. What is Poetry, but a confined ſpeech, or words bound up into verſes of ſo many feet? Or, what is meeter, but a form of words ordered into ſet pauſes and reſts, and ſung in its due meaſures? And what better Poetry then that in the Scripture? which is tranſlated and ordered as ſuteth beſt to our own mother Tongue, for ſinging, and teaching others to ſing Davids words and praiſes, with Davids ſpirit.
But ſaith R. F. We deny your teaching people to ſing lyes in hypocriſie, ſaying, they are not puft in minde, when they are puft in minde; and, they have no ſcornful eye, when they have.
Rep. 1. We call none to ſing that which is not true, for the matter; and we exhort them to ſing in a ſincere maner, with an upright heart.
2. A ſincere heart may ſing that, or other Pſalms, as Davids frame of ſpirit more then his own; yet, with deſires and breathings after a farther meaſure of humility, weanedneſs of affection from the world, faith, joy in the holy Ghoſt, &c.
3. If the wicked take the name of God in vain, ſin lies at their door, we warn them againſt hypocriſie. For this man therefore to ſay, We teach people to ſing lyes in hypocriſie, is to ſpeak a falſhood in plain Engliſh. He may think his tongue and pen is his own, and none ſhall control him, yet I would have him remember, Pſalm 52. ver. 2, 4, 5.