SECT. 3.

Page 82. The Author chargeth dissenters, with the neglect of teaching the principles of Religion, saying, That tho' a man fre∣quent your meetings all his life, yet he has no security, or hardly possibility of Learning from your publick teachings, all the great my∣steries of his Religion, or the necessary principles of his Faith—And hence it happens, that hardly any one man in his life, ever goes through the necessary articles of Faith: or of practice in his publick Sermons, and for the truth of this, I appeal to your selves.

Ans. The Reader, who is a stranger to us, may readily think how can this be false, being asserted by a person of such Note, and with such confidence! appealing also to our selves for it's truth, and seing he hath appealed to our selves, I declare upon certain knowledge that what he hath asserted, is a most unjust imputation, for which he hath cause to ask forgiveness of God, and I do appeal to many thousand now living, who are ordinarly witnessess to the contrary, and many of the Authors own perswasion know the con∣trair: with what peace of conscience can any man thus impose upon strangers! And impress future generations, with that which is so Page  76 far from truth! it being publickly known, that we ordinarly, and orderly, go through all the Heads of our Christian Faith in our publick Sermons.

Page 82. You have no Summary of principles injoyned either to be read, or taught in your publick Assemblies t• a• Catechism you have but neither your directory nor practice make it any part of your Lords-days-Service: and besides, your Catechism is such that it no wayes 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 ap∣prehended, 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, &c.

Ans. Our Catechism is above the Authors censure; and men of as great Authority and abilities as he, of his own perswasion have still spoken of that Book with regard; and recommended it to o∣thers as sound, and profitable: he doth but lessen himself by his Reflections against that Composure; let the Reader judge, what mean arguments he hath against it, only he sheweth what Spirit he is of.

2ly. Whereas it's not injoyned as any part of our Lords-days-Ser∣vice:

Ans. Tho' our Catechism be a sound and full Summary of Christian principles, yet we know it to be but a humane Compo∣sure; and therefore make it no part of our worship, if by Service he understandeth worship, as he frequently useth these words Service, and worship Promiscuously: we must have Institution for what we offer to God in his Service, yet these principles are frequently ex∣plained on the Lords day, and that not only occasionally but in order according to the method of our Catechism.

3ly. But the Author hath shewed, that such a Catechism should contain only &c.

Ans. The Author hath said, but not shewed to his Reader, that it should be as he saith, except all he saith, must be taken for de∣monstration.

Page  774. But our Catechism is full of hard words.

Ans: Its good the Author hath no worse to say, otherways we should hear of it. 2. But why doth he not give instances of these hard words? Some who have read our Catechism, say, They find not such a hard word in it all as god father and god-mother, nor such words, as God the Son hath redeemed me and all mankind. 3. It was necessary our Catechism should have words significant and expressive of the matter, and if any of these words be less obvious to the capacity of young or ignorant people, we are at pains to ex∣plain such words.

5ly, But our Catechism is too long.

Ans: And what if the Catechism of some others be too short? give instances of what is redundant or superfluous; we would think our Catechism very defective, if it wanted the Doctrine of the Creation, and of Mans Fall from God, the Attributes of God, the Natures of Christ and his Offices, the nature of Justifying Faith, and Sanctification, &c.

Page 83. Besides all this, it is so long and intricat, even the shor∣ter, that not one Child in ten, ever gets it by heart: nor one in five hundred retains it, as I have found by experience.

Ans: I would gladly be acted by the Spirit of meekness, but the Author's words are so provocking even in matters of Fact, that its hard to discover the Truth without irritation: and yet if I conceal the Truth, I shall suffer strangers to be imposed upon to their hurt: let the Reader therefore consider, that we who have better occa∣sion to understand the knowledge of younger and older, of our own Communion than the Author: we know him to be in a mi∣stake, and the mistake so gross, that I can upon knowledge affirm, that few Children amongst us of competent age, want the Shorter Catechism by heart; especially where Ministers are to examine them: some, yea many of them can give the Answers to many Questions of the Larger Catechism.

2ly, Nor one in five hundred retains it.

Ans: Hath the Author examined five hundred of our Commu∣nion? for he saith, he hath found it by experience; but it may be Page  78 justly questioned, if ever the Author was so officious, or these of our Communion so obsequious, as to give him occasion for examin∣ing one hundred of them. 2. Albeit I am not obliged to gratifie the humour of such as slander us, yet for undeceiving of strangers, I do ingage to find within the Parish of Derry, some hundreds of persons come to age, able to give account of all our Shorter Ca∣techism, from the beginning to the end.

Page 83. Lastly, after all it is imperfect of some of the principles of the Apostles Catechism, being quit left out of it, I mean, laying on of hands, Heb: 6 2.

Ans: By what authority the Author calleth that Scripture the Apostles Catechism, I understand not: there are principles and foundations named there, but that therefore it was the Apostles Catechism cannot be instructed: and that a form of sound words should have no more, or other words than these, cannot be made appear; and that which you call the Apostles Creed, differeth far from these words. 2. The Rite of laying on of hands, was no foun∣dation, but the Doctrine signified by it; therefore its said in the Text, The Doctrine of Baptism, and of laying on of hands; and tho the Rite be not named, yet the doctrine is contained in our Catechism, and the Rite it self mentioned in its due place of the Ordination of Ministers. 3. Whatever this Foundation be, yet its not to be found in some other Catechisms, which you prefer to ours, since your own wants it, condemn not others.

Page 83. But the most sad and deplorable defect of your performance of this Duty, is your casting out the reading of the Word of God from most of your publick Assemblies, directly contrary to Gods Institution, and Ordinance, for the Instruction of his Church, insomuch that setting aside a verse or two for a text or quotation at the discretion of the Teach∣er, the voyce of God is never publickly heard amongst Them: this is a matter of Fact, and undeniable; and in all the Meetings of the North of Jreland in a whole Year, perhaps there is not so much Scripture read as in one day, in our Church, by the strictest enquiry I could make.

Ans. If this Libel were made out, I admire he should ever call any of us his Brethren and Christians! but hold to his old Opi∣nion, Page  79 that Presbiterians belong not to the Catholick Church. The re∣membrance of this maketh the Author's aspersions the more easie, but I would willingly know from the Author's mature thoughts, what answer himself thinketh should be given to such Words, would he have us to belie our selves, and take with it; or will he take it patiently if we say it's false? for he may as warrantably say that we have no Assemblies, as that we have cast the Word of God out of them.

2. In this also we appeal to thousands, who for many years have been ear witnesses to the contrary.

3. Its ordinary for Ministers of our Communion to Lecture on the Lords day before they preach, and many of them to my certain knowledge, read either a whole Chapter, or a Psalm; some others if a Chapter be long, or have textual difficulties, will divide a Chapter, as they think fit for publick Edification.

We commonly every Lords-day sing the Words of God three or four times, and ordinarly twice the number of verses, that the Author nameth at each time.

Besides our text, we quote and explain many Scriptures in our Sermons, and for this we are condemned by some of another Per∣swasion, who I can instruct have said, you may know men have little matter to Preach, when they quote many Scriptures; and on that very account have disrelished our preaching: Tho many Scriptures, especially when they are explained, are the very si∣news of Preaching, and one of the Proper means for convincing the Consciences of hearers, as the Apostles Sermons do testifie, which we find every where fortified with Scriptures, tho they had the immediat assistance of God's Spirit. I say not much at this time of other mens Sermons, how often they are destitute of Scrip∣ture evidence, and the loss that hearers thereby sustain.

But now let the candid Reader judge, having laid before him the many ways, we read and improve Scriptures in our publick Assemblies; and that by the mercy of God, we have now many Meeting-Houses in the North of Ireland; and compare this with what the Author hath said, That in all the Meetings of the North Page  80 of Ireland in a whole year, perhaps there is not so much Scripture read as in one day in our Church, I am peswaded that every thinking, and ingenuous person, of the Author's own perswasion, will be surprised at these words! Nay I can warrantably say, that often in one of our meeting Houses, on the Lords day; there is as much Scripture first read by it self in a Lecture, then singing with the words of David in Psalms, then many quotations with explanation, that altogether will, I say frequently amount to as much as the four Chapters mentioned by the Author: And how his four Chapters will hold up, with above fourty meeting Houses more; let any man of common sense judge.

But the Author alledgeth our practice is contrary to Gods Insti∣tution, because as he saith, we make use but of a verse or two for a Text.

Ans. If we did cast the word of God out of our Assemblies, as he saith, then our practice were contrary to the Institution, no doubt.

But seing the Author mentioneth Institution, and thereupon immediatly chargeth us, with reading too little in publick, and thereby guilty of neglecting the Institution: this giveth me oc∣casion again to require the Author's shewing of that Institution, how much to read at once, or on one day: I shall never dispute more a∣gainst him, or any man on that Head; if this Institution can be made appear, where shall we find it?

Shall this Institution for how much reading, be gathered from that which Moses requireth, Deut. 31: 10. Which the Author quo∣teth? but this was requird to be done, at their Feasts of Taber∣nacles, one of the Jews extraordinary Solemnities, 2ly▪ If the whole Law was then read is this the Institution to read the whole Law at once? I believe the Author will make less reading serve him for one day: so then he findeth not our Institution from this Scrip∣ture.

Is it from Joshua's practice? but Joshua's reading the whole Law together, will be found too great measure also.

Shall we have this Institution from Ezra's practice, at that ex∣traordinary time, Neh. 8. 3. Where Ezra read from morning Page  81 until mid-day, but this will be thought an extraordinary time the people not having seen the Law for a long time before, and therefore not a rule for ordinary Assemblies.

2ly. When the Law was then read, expounding attended the reading, and therefore is was not the meer pure reading only, which the Author seeketh after.

3ly. If any should suppose their reading so long, to be a precedent or rule for others to read as long, and so begin and practise it: yet according to the Author, no Copy can come so near the Original as his way, who appointeth four Chapters: so the Institution for how much reading cannot be had here.

But may we have it from the practice of reading in the Syna∣gogues? no, for if we had an account how much they read, ma∣ny would question if their practice, could found an Institution to us.

Where then shall we find this Institution? may we not warrantably, when we are looking every where for it; take into consideration Christ's practice in reading? Luk. 4. Who, so far as is recorded to us, read but a few verses of a Chap. and then closed the Book.

Shall we consider the practice of his Apostles? but there we shall find much Preaching but little or no reading, performed by them∣selves in publick Assemblies.

Let not the reader mistake, as if I were pleading either for little or no reading in publick Assemblies, but am only in pursuit of that Institution mentioned by the Author, whereupon he foundeth his challenge, that we read too little Scripture: tho' it was his work to have discovered this Institution, before he had charged others with guilt for breach of it.

Seing then that it doth not appear, either by express Scripture or necessary consequence, that there is any particular Institution of God, oblidging Ministers to read so much or so little at one time in publick Assemblies; then no men have power to prescribe where God hath not prescribed; having no Commission for it: and seing they have no power to prescribe, then they have no power to judge, and condemn for not following their dictates.

Page  82

Yet God hath not left us destitute of general rules; whereby our practice may be safely determined 1 Cor. 14 26. Let all things be done to edifying: this direction is given by the Apostle, for the due ordering of the several parts of the worship of God, when they came together in their Assemblies; that they should have this ge∣neral rule before all their eyes, viz. The edification of the hearers, some of them thought the time of their worship should be spent in one part of religious work, and some in another; but the Apostle requires to let all center in this of publick Edification.

This general rule was given to such as were called of God, and fitted to Officiate, and speak in Christian Assemblies, the greatest, or most eminent of them, had no Authority but for edification 2 Cor. 10. 8. The authority given the Apostle Paul was for no more.

Seing then that the Ministers of Christ are to do all in his Service for edification: then this is to be their great Study; that by Christs direction, they may manage all the parts of his Worship, in such Season and Order, as may be fittest for the edification of his people: and to make this the more evident; it should be considered, that Christ hath appointed his Ministers to feed his flock; and as Stewards of the Mysteries of God, to give his people their portion in due Season, as those who must give an account to their Master; there∣fore to these Stewards it belongeth, by their Masters direction to distribute the portion, and proportion, of food fit for them: and consequently the time to be spent in reading, Preaching, and Pray∣ing▪ in publick Assemblies.

Page 84. The Author solaceth himself, that by their reading much, one may know where to find the Worship of God in its purity.

One would think this alone were sufficient, to shew the people where the worship of God is in it's purity, and to prove our Assemblies to be the true Church of God; against all that come in competition with us.

Ans. Let him not who puteth on his Armour, boast as he that puteth it off: for to make much reading of Scripture a proof, of the purity of a Church, is a false sign: for the Church of the Jews had much reading of Scriptures; (the Author hath quoted them Page  83 already for much reading;) yet even then they were in a most cor∣rupt State, specially by their own Traditions, which they added to the Word of God. For which cause, our Saviour saith their wor∣ship was vain: let all concerned take notice of this, who still keep a door open, for the inventions of men, in the worship of God.

2ly. If this new opinion of the Author would pass through the world as an Oracle; that every Church who read much Scriptures is a pure Church, then how easie were it for the most degenerate, Aposttate Church in the world, for retriving the reputation of Purity; to appoint much Scripture to be read, I doubt not, but upon condition, that all the reformed Churches, would esteem the Apostate Church of Rome, a pure Church; and consequently re∣turn to her again, she would soon appoint Scriptures to be read in a∣bundance, for by the Author's argument, this of reading much would prove her pure, what ever abominations, she were sunk in otherwayes.

What the Author hath further Page 86. is all answered, ex∣cept reviling: saying twice, we are self condemned. I will not re∣vile again, nor desire the Reader to do it, yet by what is already conserted, if he be judicious, he will know who are self condemned.

Page 86. The Author cometh to answer six pretences, against reading of Scriptures in publick, which are all but wasting his own, and his Readers time: pretences he may call them; but who are the pretenders, I know not; for they are not of our Communion, who either give, or pretend such reasons, and therefore may rationally dismiss them whole Sale, as nothing concerned in them.

Whether these reasons be Excogitat, or heard by the Ear, he best knows.

However, any thing occurring in them new, and not answered already, shall be considered; as occasion requireth.

The first reason is, that the people are oblidged to read the Scrip∣tures at home, and being thus acquainted with them; the reading of them is not necessary in their publick meetings.

Ans. 1. In short we have, and give no reason against reading Page  84 Scriptures in publick▪ therefore his answer is superfluous as to us. Yet,

2. Private reading of Scriptures, is an ordinance of God, as sure as publick reading.

3. Private reading of Scriptures hath been signally blessed of God; as to the Bereans who daily searched the Scriptures, that they might understand what they heard in publick, and know whether it were the truth of God or not: this their private diligence was so blessed of God, that there is a remark put upon it by the Holy Ghost; Acts 17. 11. therefore many of them believed.

Page 88. It is therefore a great temptation to the people to be ne∣gligent, and a great want of care in a Church, to leave so material a thing, as the reading of the word of God, to private diligence.

Ans. It's great want of care in a Church, when people are not exhorted to read Scriptures in private: and to tell them, as the Author doth, Page 180 of his Book that some parcels of the Book of Common Prayer, is as full and proper a service, as any Master of a Family can desire to offer to God: and no exhortation to read any portion of the Scriptures, as immediatly Dictated by him.

But 2ly, This is no pretence of ours against publick reading, the Author misseth his mark.

He addeth, That many of the common people of our perswasion, are ignorant of the very History of the Bible.

Ans: The Lord in mercy, grant the people both of your per∣swasion, and ours, more true knowledge; but some times there is a beam in a mans own eye, when he challengeth a mote in ano∣thers.

For the 2d pretence, Page 89. That copies of the Bible are now common and easie to be had, and most Families, have some in them that can read.

Ans: We have great reason to give thanks to God that it is so, and the greater fault it is to neglect reading of Scriptures in Fa∣milies, seing God hath dealt so bountifully with us.

Page 90. And to rely upon peoples procuring, and reading copies of Page  85 the Bible privatly, is to leave Gods way, and presumptuously depend on that, which has no promise annexed to it.

Ans: If privat reading of the Scriptures have no promise annex∣ed to it; then what profit is it for any man to read the Scripture? if no blessing be promised, his labour is lost: if I had not read this expression in the Author's Book, it would been hard believing a∣ny report, that such dangerous, unwarrantable words, could have dropt from his Pen.

2ly, God hath commanded privat reading of the Scriptures, as expresly, as he hath commanded publick reading: whereby it becom∣eth the Ordinance of God, no less than publick reading, let the Reader observe what God speaketh, Deut. 6. from verse 6. and downward, The Laws of God were to be written, on the very posts of their houses, that they might read them frequently.

3ly, Seing then this privat reading of the Word of God is his Ordinance, no less than publick reading; by what warrand can the Author say, there is no promise annexed to it: But besides this,

4ly, I will prove from the Word of God that promises are an∣nexed, to the People of God's privat Diligence, in reading the Scriptures, Let the Reader observe Deut, 6. verse 3, where we have these words, Hear therefore, O Israel, and observe to do it, that it may be well with thee, and that ye may increase mightily, as the Lord God of thy fathers hath promised thee, in the Land that floweth with milk and honey. Here is a comprehensive promise, containing many blessings; That it may be well with thee: and next, the qualifications of the persons to whom this Promise belongeth, followeth verse 5. Thou shalt love the Lord thy God with all thine heart. Verse 6. and these words which I command thee this day, shall be in thine heart: and verse 7. And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house. And verse 9 Thou shalt write them upon the posts of thine house, and one thy gates. By which Scripture its evident, that such as diligently make use of the Word of God in their Houses, have the promise of God, that it shall be well with them. Let the Author find out a more express pro∣mise, Page  86 made to publick reading, than is here to privat reading, then its no presumption to depend on this promise, annexed to privat reading.

Ibid: There are still many families even amongst Protestants, that can neither compass a Bible, or get any to read it.

Ans: Blessed be God, that even poor people among us, will pinch themselves, rather than want a Bible, and such as are so very poor that they cannot procure one, it were charity in the Author, who is able, to provide some Bibles for such indigent per∣sons; As for these who cannot read, where God giveth a heart for it, they take help of their Neighbours who can read.

2. The Author injuriously supposeth them, to be deprived of all publick reading of the Word of God, which I have proved al∣ready to be an unjust imputation; ibid: (and there are at this day too many of all parties, that neither read themselves, nor hear one Chapter read, in a whole year, except at Church

Ans: And no great wonder, if they never be exhorted to privat reading in their Families, and withal told that there is no promise annexed to privat reading; which is not only comfortless and dis∣couraging Doctrine, if they have no promise of God to be better∣ed by their reading, but pernitious to the souls of men.

Page 92. The Author saith That the word of God cannot be pre∣sumed to have the same efficacy when read privatly, as it hath when read in the Assemblies of Christians: since he has given us a peculiar pro∣mise to be present in such Assemblies.

Ans: The promise of this peculiar presence, is Matth. 18. 20. Where two or three are met together in my name, &c. The presence pro∣mised in this Scripture, belongeth not only to publick Assemblies, but even to two or three meeting in Christs Name for his Wor∣ship; then a privat Family, if they were but two, if they meet to∣gether for his Worship, agreeing together to ask of God, accor∣ding to the Command of God, these few Christians thus met to∣gether, have the promise of Christs presence, no less secured unto them, than if the Assembly were greater, Christs own words, prove this to be undenyable.

Page  87

Page 92. The third pretence alledged is, that reading takes up too much time, and is a hinderance to the more profitable Duty, of what you commonly call preaching.

Ans: Its tedious to be always put to declare, that not one of these pretences are ours.

The Author may debate against himself if he will; yet

Page 93. The Author giveth a new Concession, which is in my opinion too ample, and more than we desire, or resolve to practise, when he saith, Suppose that upon some extraordinary occasion it may be lawful to omit reading of Gods Word in our Assemblies, that we may have the more time to manage a Discourse for the instruction, of the people.

Ans: If there be time to manage a Discourse, I do not think it lawful altogether, to omit reading of the Word of God, in a pub∣lick Christian Assembly, conveened for the Worship of God; for we are to expect the Assembly sanctified by the Word and Prayer, to pass from much reading, to no reading, is too great haste.

Page 94. His fourth pretence is, That the Scriptures are hard to be understood, or applyed, and therefore only so much of them ought to be read at a time, as the Minister may apply to his Auditory.

Ans. Albeit this pretence or Objection, hath more to say for it self than the rest.

Yet we pretend to no manner of Reason against publick read∣ing; seing its both our principle and practice; therefore its not candide to represent us to the World, as enemies to it, and disput∣ing against our common practice.

2ly, To Explain Scripture to the people, we judge necessary, and the very way of God fitted for Edification: practised by our Saviour himself, the Levites, the Prophets, and the Apostles, and to represent us as Expounding, or applying only a Verse, is not fair, that being your own way, not ours, to explain but a verse or two on the Lords Day; it being common with us to expound ten times more Scripture every Lords Day than you do, conceiving it a ve∣ry mean discharge of a Ministers duty only to read, and so have done, and never found to be the way of Christ, or any of his A∣postles, whose work in publick was always to Expound, and ap∣ply Page  88 Scripture; and therefore our way in publick Gospel admini∣strations, is more agreeable to Christ and his Apostles way than yours.

Page 94. Its the opinion of the Reformed Churches, that the Scrip∣tures are plain in all things necessary to Salvation.

Ans: And yet its the general opinion of the Reformed Churches, that Scripture should be Expounded to the people.

2ly, Though God in his mercy hath made the Essentials of Chri∣stianity plain; yet nevertheless the Apostle made it his care, to make known the whole counsel of God; we are obliged to make full proof of our Ministry, in helping the people to know their whole duty to God, revealed in the Scripture.

3ly, If this argument of the author hath any strength, it mili∣tateth against all Ministerial Instructions; and that no more is ne∣cessary, but read the Foundamentals of the Christian Religion to the people, and so have done.

4ly, Do not some wrest the Scriptures to their own destruction? and whose duty is it so much as Ministers, to prevent this danger by explaining these things that are hard to be understood?

But the Author still appears out of Charity, with this Explain∣ing, and applying; for

Ibid: The holy Scriptures when heard with humility, and attention, apply themselves better than any man can do.

Ans: If it were as the Author saith, then there is little use for a Ministry in the World, and at most a reading ministry might do all; let them but read well, and the Scriptures will apply themselves: the Christian World then is but cheated, to be at so vast a charge, for maintaining Ministers only to read.

2ly, To say that Scriptures apply themselves without any adven∣titous help, or assistance, is not sound, the Author should leave place at least for the help of the Spirit of God; without which, Scrip∣ture will never apply themselves.

3ly, The Author here disputeth against the very Examples, that Christ▪ and his Apostles hath given us, in applying of Scriptures: not being of his mind, that the Scriptures would apply themselves.

Page  89

4ly, If the Scriptures apply themselves, How was it then that the Disciples of Christ (who cannot be said to want humility, and attention, and had often heard the Scripture) yet continued, so slow either to understand, or believe the Scriptures? they could never find the Scriptures applying themselves, until Christ opened the eyes of their understanding.

Page 95. It ought therefore to be our first care to read them to the people often, and solemnly; that they may be acquainted with the whole body of them; and then one word of Application may do more good than many Sermons.

Ans: Besides all the Scriptures that we solemnly read, and make use of in our publick Assemblies, wherein we are not behind with our neighbours; I say besides, its our care to exhort our peo∣ple to diligence in reading Scriptures in privat, for the increase of Scripture knowledge; the performance whereof, they find to be blessed of God, according to his promise. Wishing our Neigh∣bours were more exhorted to the same duty; this serveth also to refel the Calumny insinuated in the Authors following words; saying, That our not reading looketh like a design on the people, and is agreeable to the artifices of Romish Priests.

This Suggestion is irrational, to say that Ministers are on a de∣sign of concealing Scriptures, who exhort, beseech, and obtest the people to diligence in reading them, in so much that its cen∣surable amongst us, if there be a known, and common neglecter of this duty, I wish these words, Psal: 15. 3. be dayly considered.

What the Author Pages 96, 97 and 98 delivereth, requireth no answer, containing no new Argument: and for calling the Scrip∣tures a dead letter, we abhor it, tho the Author makes it the fifth pretence against reading.

Page 99. The pretence is, That a Child may read the Scriptures, and so perform this Duty.

Ans: Neither do we make this a pretence against publick read∣ing; for tho it be true upon the matter, that a Child may read; yet we know that reading the Word of God in publick Christian Assemblies, belongeth to the Ministers of the Gospel, and accor∣dingly Page  90 we practise, and employ no Children for that Work.

Page 100. The Author giveth instance of an advice in our Di∣rectory, To read over all the Canonical Books of Scripture in order.

Ans: Let the Reader observe, that there's no Apocripha to be read by this Advice.

2ly, That they directed no Canonical Scripture to be lest out of publick Gospel administrations, so that they were on no design to conceal Scriptures from the people.

3ly, I know where this of reading the Scriptures in order, was not only designed, but begun by some of our number, and consi∣derable progress made: but Persecution driving them from pub∣lick work; and the people of our perswasion under great suffe∣rings, their Ministers were constrained to select such Scriptures, as were most apposit for instructing, exhorting, and comforting an afflicted people.

All that I find further to the end of this Chapter, beareth no argument, but are meer groundless Invectives: and I shall only say, that if I found my self so keen for much publick reading, and inclined to discourage privat reading of the Word of God, I could not but suspect my self to be acted by a Pharisaical Spirit.