A01760:471
A dispute against the English-popish ceremonies, obtruded upon the Church of Scotland Wherein not…A dispute against the English-popish ceremonies, obtruded vpon the Church of Scotland Wherein not…
A dispute against the English-popish ceremonies, obtruded upon the Church of Scotland Wherein not only our own arguments [sic] against the same are strongly confirmed, but likewise the answers and defences of our opposites, such as Hooker, Morton ... Forbesse, &c. particularly confuted.A dispute against the English-popish ceremonies, obtruded vpon the Church of Scotland Wherein not only our ovvne argumemts [sic] against the same are strongly confirmed, but likewise the ansvveres and defences of our opposites, such as Hooker, Mortoune ... Forbesse, &c. particularly confuted.
Leiden: printed by W. Christiaens, 1637
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Answ. 1. Why did he not prove his proposition? Thought he his bare assertion should suffice? Gods Word is a spiritual benefit, which we should receive with spiritual hunger and thirst, yet the B. will not say, that we should be praying all the while we are hearing and receiving it, for then could not our minds be attentive. His proposition therefore is false. For though prayer should go before the receiving of such a spiritual benefit as the Word or the Sacrament, yet we should not pray in the act of receiving. For how can the heart attend by serious consideration, what we hear in the Word, or what is signified and given to us in the Sacrament, if in the actions of hearing the Word, and receiving the Sacrament, it should be elevated out of the world by prayer?
Answ. 1. Why did he not prove his proposition? Thought he his bare assertion should suffice? Gods Word is a spirituall benefit, which we should receive with spirituall hunger and thirst, yet the B. will not say, that we should be praying all the while we are hearing and receiving it, for then could not our minds be attentive. His proposition therefore is false. For though prayer should goe before the receiving of such a spirituall benefit as the Word or the Sacrament, yet we should not pray in the act of receiving. For how can the heart attend by serious consideration, what we heare in the Word, or what is signified and given to us in the Sacrament, if in the actions of hearing the Word, and receiving the Sacrament, it should be elevated out of the world by prayer?
2. Why saith he, that prayer is nothing else but a Spiritual appetite or desire? He thought hereby to strengthen his proposition, but we deny all. zHe said before, that every prayer is a meditation and here he saith, that prayer is nothing else but a spiritual desire. These are uncouth descriptions of Prayer. Prayer is not meditation, because meditation is a communing with our own souls, Prayer a communing with God: Nor yet can it be said, that Prayer is nothing else; but a spiritual desire; for Prayer is the sending up of our desires to God, being put in order.