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I forgotten them. I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use, nor given ought thereof for the dead; but I have hearkened to the voice of the Lord my God, and have done according to all that thou hast commanded me. 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, a land that floweth with milk and honey." Is not here a full form of prayer to be used by all the people? And remember that Joseph and Mary, and Christ himself were under this law, and that you never read that Christ found fault with the people's speech, nor spake a word to restrain it in his churches. In Lev. ix. 24. "When all the people saw the glory of the Lord, and the fire that came out from it, and consumed the burnt offering, they shouted and fell on their faces:" which was an acclamation more than bare amen. 2 Kings xxiii. 2, 3. "King Josiah went up into the house of the Lord, and all the men of Judah, &c. And the priests and the prophets, and all the people both small and great; and he read in their ears all the words of the book of the covenant: and the king stood by a pillar and made a covenant before the Lord, to walk after the Lord, and to keep his commandments, &c. with all their heart, and all their soul, 8tc. and all the people stood to the covenant V Where as a king is the speaker, it is like that the people used some words to express their consent. 1 Chron. xvi. 35,36. When David delivered a psalm for a form of praise: in which it is said to the people, ver. 35. "And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, and glory in thy praise. Blessed be the Lord God of Israel for ever and ever. All the people said, Amen, and praised the Lord." Where it is like that their praising the Lord was more than their amen. And it is a command, Psal. lxvii. 3. 5. "Let all the people praise thee O God, let all the people praise thee." And he that will limit this to single persons, or say that it must not be vocally in the church, or it must be only in metre, and never in prose, or only in tunes and not without, must prove it, lest he be proved an adder to God's Word. But it would be tedious to recite all the repeated sentences in the psalms, which are commonly supposed to be the responses of the people, repeated by them. And in Rev. xiv. 2, 3. the voice as "of many waters and as of a great thunder, and the voice of harpers harping with their harps, who sung a new song before the throne, and before the four beasts and the elders, a song which none could learn but the hundred forty and four thousand which were redeemed from the earth, which were not defiled with women, who were virgins and followed the Lamb," &c. doth seem very plainly to be spoken of the praises of all the saints. Chap, xvii. 15. by waters is meant people, multitudes, &c. And chap. xix. 5—8. there is expressly recited a form of praise for all the people, "A voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad, and rejoice, and give honour to him; for the marriage of the Lamb is come, and his wife hath made herself ready. And to her it was granted, &c." And indeed he that hath stiled all his people " priests to God and a holy and royal priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ, and to shew forth the praises,'rae aperae', the virtues, of him that hath called us out of darkness into his marvellous light," doth seem not to take them for so profane a generation, as to be prohibited from speaking to God in public any otherwise than by the mouth of a priest. And it seemeth to be more allowed (and not less) under the Gospel, than under the law; because then the people as under guilt were kept at a greater distance from God, and must speak to him more by a priest that was a type of Christ our intercessor1. But now we are brought nigh, and reconciled to God, and have the spirit of sons, and may go by Christ alone unto the Father. And therefore though it be true that ministers yet are sub-intercessors under Christ our high priest, yet they are rarely called priests, but des1 Numb. i.54. iii. I ft 38. Exod. xx. Heb. iv. 16,17. Eph. ii. 13. Hcb. xii . 18. 21—23. cribed more in the New Testament by other parts of their office. Object. 'But the people's responses make a confused noise in the assemblies, not intelligible.' Answ. All things are ill done, that are done by ill men that carnally and formally slubber it over: but if the best and holiest people would unanimously set themselves to do it, as they do in singing psalms, so that they did not only stand by to be the hearers of others, it would be done more orderly and spiritually as well as singing is.

Quest, Lxxxiv. Is it not a sin for our clerks to make themselves the mouth of the people, who are no ordained ministers of Christ? Answ. 1. In those places where ordained deacons do it, this objection hath no place. 2. The clerks are not appointed to be the mouth of the people, but only each clerk is one of the people commanded to do that which all should do, lest it should be wholly left undone. If all the congregation will speak all that the clerk doth, it will answer the primary desire of the church-governors, who bid the people do it: but if they that will not do it themselves, shall pretend that the clerk doth usurp the ministry, because heceaseth not as well as they; they might as well say so by a few that should sing psalms in the church, when the rest are against it and forbear. May not a man do his duty in singing or saying, when you refuse yours, without pretending to be your mouth, or usurping the ministry?

Quest, Lxxxv. Are repetitions of the same words in church prayers, lawful? Answ. 1. It is not lawful to affect them as the heathens, who think they shall be heard for their battology, or saying over the same words, as if God were moved by them as by a charm'u. 2. Nor is it lawful to do that which hath a strong appearance of such a conceit, and thereby to make God's worship ridiculous and contemptible; as the Papists in their psalters, and prayer books, repeating over the name of Jem Matt. vi. 18.

Bus, and Maryso oft together asmaketh it seem a ludicrous canting. But, 1. It is lawful to speak the same words from fulness and fervency of zeal; 2. And when we are afraid to give over lest we have not yet prevailed with God. 3. And in God's solemn praises (sung or said) a word or sentence oft repeated sometimes hath an elegancy, and affecting decency; and therefore it is so often used in the psalms; yea, and in many Scripture prayers. 4. In such cases, to bring a serious urgency of spirit to the repeated words, and not to quarrel with the repetitions, is the duty of one thatjoineth with true Christian assemblies, as a son of piety and peace".

Quest, Lxxxvi. Is it lawful to bow at the name of Jesus?

Ansa. The question either respecteth the person of Jesus, named by any of his names, or else this name 'Jesus' only. And that either simply in itself considered; or else comparatively as excluding, or not including other names. 1. That the person of Jesus is to be bowed to, I never knew a Christian deny. 2. That we may lawfully express our reverence by bowing, when the names, 'God,''Jehovah,' 'Jesus,' 'Christ,' &c., are uttered, I have met with few Christians who deny, nor know I any reason to deny it. 3. Had I been fit to have prescribed directions to other ministers or churches, I would not have persuaded, much less commanded them to bow at the name of Jesus, any more than at the name of God, Jehovah, Christ, &c., for for many reasons which the reader may imagine, though I will not now mention them. 4. But if I live and join in a church where it is commanded and peremptorily urged to bow at the name of Jesus, and where my not doing it would be divisive, scandalous or offensive, I will bow at the name of God, Jehovah, Jesus, Christ, Lord, &c., one as well as the other; seeing it is not bowing at Christ's name that I scruple, but the consequents of seeming to distinguish or preferthat name alone before all the rest°.

11 Psal. cxxxvi. cvii. 8. 13. Jl. &c.

• Mic. vi. 6. Jer. xxiii. *7. Isa. Hi. 5, 6. xxix. 24. xlii. 8, 9. Psal. ii.

Quest, Lxxxvii. Is it lawful to stand up at the Gospel as we are appointed?Answ. 1. Had I been a prescriber to others myself, I should not have required the church to stand up at the reading of one part of a chapter by the name of the gospel, and not at the same words when the whole chapter is read. 2. But if I live where rulers peremptorily command it, (I suppose not forbidding us to stand up at the gospel read in chapters, but selecting this as an instance of their signified consent to the Gospel, who will do no more) I would obey them rather than give offence, by standing up at the reading of the chapters and all; which I suppose will be no violation of their laws.

Quest, Lxxxviii. Is it lawful to kneel when the Decalogue is read? Answ. 1. If I lived in a church that mistook the commandments for prayers, as many ignorant people do, I would not so harden them in that error. 2. And if I knew that many of the people present are of that mind, I had rather do nothing that might scandalize or harden them in it. But, 1. That the thing itself is lawful, is past doubt: as we may kneel to the king when we hear him or speak to him; so it is lawful to kneel to God, when we read a chapter or hear it read, and specially the Decalogue so terribly delivered, and written by his own finger in stone. 2. And if it be peremptorily commanded, and the omission would be offensive, I would use it though mistaking persons are present, (1.) Because I cannot disobey, and also differ from the whole assembly, without a greater hurt and scandal, than seeming to harden that mistaking person. (2.) And because I could and would by other means remove that person's danger, as from me, by making him know that it is no prayer. (3.) And the rather in our times, because we can get the minister in the pulpit publicly to tell the people the contrary. (4.) And in catechizing it is his appoint10,11. Phil. ii. 2. 9—12. Pal. sun. 3 Jxrl.J, lxviii. 4Jxxii. 19. Ixxvu. S. xcvi. 2. c. 4. cii. 9. cxlviii. 13. cxlix. 3. Isa. ix. 6,7. xii. 4. Psal. exxxviii. %, S. Rev. xv 4. 1 Chron. xxix. JO. 2 Cbron. xxix. 30.

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