they are ready to erre not knowing the Scriptures yea to wrest them to their own destruction as others have done before them 3ly They find by the Book ground to fear dangerous Doctrine concerning Prayer observing how frequently conceived prayers are exposed as meer invention which they know to be allowed by Christ practised by his Apostles and generally all the godly whose prayers are recorded in Scripture and themselves by experience finding the gracious promised help of the spirit of Grace and Supplications assisting them in Prayer softning their hearts and bringing them into Communion with God without the words of any Form 4ly By the Book they are discouraged to read the Scriptures in privat seing its alledged there 's no promise to such reading they know not but they might hear as they read and have no mind to be tempted to negligence in reading the Scriptures knowing that God hath both promised a blessing to such reading of his Word and actually blessed their own Souls in performing that Duty yea the greatest Lights of all the antient Fathers have left it on record that privat reading the Scriptures was the very mean God blessed for their conversion to Christianity 5ly That assertion that such as cannot fit themselves for receiving at the Lords Table thrice a year must needs think themselves out of a state of Grace and so deserve to be excommunicated Is such a Thunder Bolt as hath frighted many into a greater distance than ever lest themselves should be so served and that only for their weakness because they cannot fit themselves many are ready to look upon it as having too direct a tendency to desperation if poor Souls should be cast out of the Church for their weakness for some well meaning people might be tempted to think they were cast out of Gods favour because cast out of the Church 6ly Many Readers find in the Book Scriptures quoted for that which they do not prove and sometime that called the Command of God which he never commanded this also frighteth from hearing lest they hear as they read 7ly We are told that the mode of entring Churches is with some bodily Worship but this being religious Worship we must know what is its Object for the second Command dischargeth our worshipping of God by Images or the likeness of any thing but this worship as hath been proved in its due place is first directed to the Fabrick of an House 8ly We are told by the Book that we must kneel in the act of receiving Bread and Wine at the Lords Supper but the second Command standeth in our way here also discharging religious Worship designedly before any Creatures this also I have proved in its proper place I shall forbear though I might add moe instances whereby its evident we are bolted out from that joyning in Worship and Sacraments which is required of us There is no more in this Epistle but what is particularly answered already in the proper places but Page 175. Complaint is made that many Children die un-baptized for want of Ministers of our own Communion Ans The Parents of these Children have much more ground of complaint against those who deprive them of that benefit by appointing two Sacraments of Baptism whereas Christ did institute but one the sign of the Cross being used a humane Sacrament who can blame conscientious Parents rather to suffer to their grief than countenance such an encroachment on Christs prerogative and so partake of other mens sins Ibid We have a warning against our Brethren of the Congregational-way and page 177 Now we think in justice to your own cause as well as to us ye ought to warn your people against these Books that maintain principles contrary to us both Ans Overtures of this nature are unseasonable since God in his great mercy is hearing the Prayers and granting the long hoped for desires of his people in healing the breaches between them us which we take as a token for good from the hand of our God wishing that none may envy so great a benefit to the Church of God Page 178. The last thing required is to beat down vices and immoralities Ans This is the duty of all Christians in their several stations but especially the Ministers of the Gospel who are obliged to rebuke with all authority and themselves to be so blameless that they may not be ashamed to reprove others not more guilty than themselves 2ly Confâ—â—â—nce also should be made that the greatest severity be exerted against the greatest offences it being an inaccountable abuse of discipline when its severest lashes are on the most conscientious 3ly â—ough we have no cause to pretend to that piety of conversâ—â—â—â— which is commanded which we should be daily breathing after perfecting holiness in the fear of God yet its observeable that the most vitious are the greatest haters of our assemblies the profligat debauches God-dammes the Bloud and Wounds where they go we know not but they never come near us To the Dissenting Laity of the Diocess of Derry PAge 181. 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 tendered to you Ans As for the Authors Title to the charge of Souls in this Diocess whatsoever he hath by Christian Magistracy I dispute not but what is said to be by the Providence of God shall be considered A Title by meer Providence is very bare and insufficient for an Officer in the House of God who should be instructed with a commission from Christ for watching over Souls Providence not being our Bible where only such commissions are registred 2ly It 's said he is the one that is appointed to watch then he is the one Pastor of the whole Diocess sure so vast a district must be at a great loss to have but one Pastor and his Clergy under great grievance and discouragement since none of them can speak to the people where they officiat with Ministerial authority as their Pastors though some of them may be found knowing and moderat men of as good qualifications for Pastoral Charge as some of their betters 3ly If it be said that the sole Pastor of the Diocess doth communicat and devolve on the Inferiour Clergy some parts of his Pastoral power I then demand where we shall find in any Gospel record such a sett of ordained Ministers of the Gospel that are half Pastors having some parts but not intire Ministerial power for feeding and overseeing their flock 4ly I desire therefore in few words to know whether any of the Clergy under the Author be Pastors yea ar not If they be Pastors according to Christs institution then the Author is not the sole Pastor in the Diocess if they are not Pastors then the Diocess should be inavoidably miserable having but one Pastor who is
due worship as commanded of God Page 23. There is nothing but what is already answered only two unjust Imputations 1. That for as much as appears we have laid aside the Psalms in Prose Ans Can the Author keep a good Conscience in Transmitting this to strangers and following Generations Let the Reader therefore if a stranger for no other will give it credit know that we read frequently the Psalms in Prose from the beginning to the end in our publick Lectures that we often choose our Texts in the Book of Psalms and most frequently quote them in Preaching for clearing and confirmation of our Doctrine we are ready to give many thousands of unexceptionable Witnesses to attest it how then doth it appear that we have altogether laid aside the Psalms in Prose The next assault is that we sing but a few Verses of a Psalm Page 23. Ans The Author hath brought no light how many should be sung and they are never like to be the moe for what he hath said seing he neither hath nor can warrantably prescribe the quantity Yet 2ly For the undeceiving of Strangers let the Reader know that commonly we sing the Praises of God with the words of David four times each Lords day in Publick and at each time commonly much more for quantity than the Author nameth 3. That for ordinary we sing these Psalms in our Families dayly and orderly from the beginning to the end of that Book We wish we could say as much of those of another perswasion and that they were taught by word and example so to do For in dwellings of the righteous should be heard the voice of melodie and Praise and now being thus provoked I am free to assert and that not at random that there are moe of the Psalms of David sung in one of our Congregations every day than in the Authors whole Diocese as his in a week Churches and altogether and 't is no wonder when I remember the words of the Author Page 180. In his epistle to the conforming laity of the Diocess of Derry wherein he saith and therefore I would advise you to make use of the words with which our Church hath furnished you in your houses as well as in the Church c. 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 Here is no advice to use the word of God as immediatly dictated by him either in reading or singing of Psalms 4ly But singing is not all our praising in Publick finding it our duty Solemnly to give thanks to God for the great Salvation by Christ which in our Publick worship is commonly practised There is no more in this Head but what is answered already nothing being ommitted that hath the colour of an argument the Author concludeth this chapter perswading himself his arguments will prevail let him please himself with his own thoughts only I must say that since I begun to Examine what is said I have not found one argument that he can rationally expect will prevail with any judicious reader so that the Author by all his Elaborat discourses hitherto hath instead of promotting his cause done considerable disservice to his friends in urging 1 Saying in place of singing Praises in publick 2ly Responses in singing 3ly The use of Instruments in Gospel worship 4ly Intermixing these words Glory to the Father c. With the immediate words of God all which he hath exposed as naked and destitute of Divine Institution and therefore will be judged by the indifferent Reader the meet Inventions of men in the worship of God the Author bringing no Scripture Proofs for them CHAP. 2. Of Prayer SECT 1. 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 Ans It 's necessary I premit a few things before the particular parts under this Head be considered And next draw together some Concessions of the Author whereby he cutteth the Nerves of all his own arguments As to the form of Prayer observe First thar some are by Divine Institution some only by humane Authority all Divine forms we own and honour but humane forms require Examination 2ly Forms of Divine Institution were either occasional according to the present Exigencies of the Church or permanent as the pattern of the Lords Prayer Occasional forms of words must be considered whether apposite to our State and Circumstances as for the Lords Prayer we judge all Ages bound to it as a pattern since it was prescribed 3ly Forms of Prayer must be considered first as to the matter and substance next as to the precise words wherewith the matter is cloathed the Scriptures warranting this distinction Mat. 6. 9. after this manner praâ—ye Numb 6. 23. On this wise shall ye bless the children of Israel as to Humane forms some Churches have been so low by the Paucity of able Ministers that Humane Composures were for that time expedient as in the beginnings of Reformation when Priests could perform little more than read but that is no warrant for the continuation of such forms when God hath provided qualified Ministers for Ministerial duties and far less can it be a warrant for Imposing such Humane Composures on all Ministers of the Gospel as terms of Communion Next observe some Concessions of the Author on this Head of forms Page 26. Having mentioned many Forms as prescribed hath these words Tho' other words might be joyned with them when there was occasion to enlarge or vary the Form A 2d Concession is Page 29. In these words from whence it appears that God approves the use of one set constant Form of words as long as the occasion of repeating them is the same A 3d. Concession is Page 49. 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 mans prayers are acceptable to God A 4th Concession is Page 54. But in as much as God has not expresly forbidden all extemporary prayers I would not be understood by this to condemn all such as unlawfull A 5th Concession is Page 51. 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 A 6. Concession is Page 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 These ample Concessions appear to me as a retreat and full yielding the cause nor can I possibly free them from a contradiction to the Author's Scop in this Chap. So that for particular answers I have no more to
considering the Context is against speaking in publick with an unknown Tongue and not minding the edification of hearers and therefore Saith he the Idiot or unlearned not knowing what is Said cannot Joyne with it by giving his amen he cannot consent to it as Praise and worship to God understanding nothing of it 3. The Inference the Author draweth from this is not native but forced when he saith which shews that even the unlearned had a part assigned them in the Christian Assemblies for it cannot be thought that a part of Worship was assigned to such as did not understand the Worship and it is of such that this Text speaketh who understood not what they heard 4. The Author cannot prove that it was ordinary in all Christian Assemblies to use this word Amen in conclusion of their Worship for we find it not used in the Apostles publick Prayers recorded Let the Reader take this which I now write as an answer to the Authors Argument but not pleading for the disuse of that word Amen either in publick or private Worship SECT 2. HEre we have a superlative Commendation of the Author's Prayers as being in nothing Redundant and in nothing deficient So that in a word by what he saith they are perfect Page 41. 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 omitted Ans I purpose not to be much concerned at present with the way of other peoples praying but to vindicat our own way from in just aspersions cast upon it yet the Author having engaged us by such provocations he may possibly understand our thoughts better of his way also before this work be finished 2. If his manner of praying be so perfect as is given out that nothing is wanting then I would understand a reason why there are so many new formed Prayers upon Days of Fasting or Thanksgiving if all be compleat already what need is there for these frequent new Forms 3. When these new Forms are used what doth the people previously understand of them more than if they were all extemporary Prayers they see them not before they must joyn with them in publick this may suffice for an answer to what is said Page 41. Their Prayers are altogether uncertain and depend on the present thoughts of the speaker Ans 1. If all extemporary Prayer depend only on the thoughts of the speaker without any divine assistance this is a plaine exclusion of the Spirit of prayer which the Author in heat for forms falleth into inadvertently and militateth against all manner of extemporary Prayer which yet himself acknowledgeth not unlawful 2. If the Author say they are uncertain to the hearers I answer let the Author say plainly whether this uncertainty be a sufficient Argument that there should be no extemporary Prayers in the publick Worship of God or not for if the argument sayeth any thing it is this because extemporary Prayers are uncertain therefore they should not be used where others are to join with them if the Author would say either the one or the other and stand by it I would know where to find him but sometimes I find him saying as page 54. That he doth not condemn extemporary Prayers as unlawful and there may be some men able to express themselves significantly and decently ex tempore and at other times using Arguments against all such Prayers as if none of them were lawful Who can Divine what he would be at for he will neither have nor want these Prayers 3. If the Author tenaciously urge this argument of uncertainty that being uncertain the people cannot joyn with them and seing the people cannot joyn with them therefore they ought not to be in the publick Worship of God I answer still this argument is against all extemporary Prayer in publick and then 1. This is a condemning the Church of England who deprive not the Church of God of this benefit 2. It contradicteth the Authors own frequent Concessions 3. And is against the manner of praying in the Apostles time when the Apostles prayed publickly the people were obliged to joyn in their hearts and so they did with one accord yet they knew not what would be uttered before they heard it so your people know not your new Forms of Prayer before they be uttered in publick and when any of your Ministers pray ex tempore the people know nothing of it before these words be spoken which they are presently to joyn with 4. If what a man heareth in Prayer be not Orthodox he is not obliged to joyn with it What he hath more in this Section is answered already only again and again he telleth the World that all he asserteth is warranted by Scriptures Whereunto I answer as he often giveth occasion that the Scriptures quoted by him are no way apposite to his purpose for which I crave no better than a judicious Reader who will be at the pains to review the Scriptures quoted and the answers given Last of all he saith Our first Reformers had not retained Forms of Prayer had they not found such in Scripture Ans This retaining mentioned by the Author is significant it appeareth then that these Forms were in use before the Reformation by whom were they used We can know of none that used these Forms before the Reformation but Papists and if the Author direct us to the Mass-Book for the Original of these Forms which he saith was retained by our first Reformers he deserveth no reward from his Brethren for probably many of the vulgar were ignorant of the rise and beginning of so many Forms of Prayer before the Author gave this hint SECT 3. WE are desired to examine whether our way hath a solid foundation in God's word Ans We have done so and find it according to God's Word without violenting and wresting of Scriptures as others who force out of them a Rule for their own Inventions Here the Author saith 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 co conceive and their Tongues to express convenient desires to God and that therefore Forms of Prayer are of no necessary use c. 2. Others of you go further and affirm that all Forms of Prayer are unlawful to Christians c. 3. That the Ministers 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 joyn their voices but their hearts only with him And Page 44 beginneth with the first of these 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 Ans The Author Prefaceth this part of the discourse with a promise to endeavour the representing of our way with all fairness and impartiality but in the very entry this is forgot for he giveth not the words of the assembly truly as they are set down by them therefore the Reader shall have them in the words of the Compilers Position 9. So many as can conceive prayer ought to make use of that gift of God albeit those who are rude and weak may begin at a set Form of prayer but so as they be not sluggish in stirring up in themselves according to their daily necessitie the Spirit of prayer which is given to all the children of God in some measure To which effect they ought to be the more fervent and frequent in secret prayer to God for enabling their hearts to conceive and their tongues to express convenient desires to God for their Family These are the express words of the directory let the reader compare the words of the Author with the words of the Direction and he will find them very unfairly represented for they Say men ought to pray for enabling of their hearts to conceive and their tongues to express convenient desires to God but the Author representeth them Saying this is the position of the 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 there is Vast Difference between praying that enabling may be given and that it is already given Yet I shall freely espouse all that the Reverend Assembly hath Said and hope to make it appear by plaine Scripture that the Spirit of God is concerned in the matter manner and the words of believers Prayers also for the proof thereof consider Gal. 4. 6. And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father By which Scripture these three things are evident 1. That the Spirit of prayer is given to the Children of God 2. that the same is given to all the Children of God 3. That the Spirit of God is concerned in their words of prayer For the first the Children of God being called sons the Spirit of Christ the eternall Son of God is Sent forth into their hearts whereby they cry Abba Father this crying Abba Father is prayer which none can deny and is bestowed upon the adopted Sons or Children of God For the second that all the Children of God receive this Spirit of prayer is also manifest seing this assistance of the Spirit is given because they are Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore to all the Children every child of God being in a state of adoption this help is appropriated unto him as resulting necessarly from his adopted State tho the measure of his assistance be according to the gift of Christ yet the meanest of them are not deprived thereof all of them having the spirit of adoption which is confirmed by Rom 8. 15 But ye have received the spirit of adoption whereby we cry Abba Father So then all of the Children of God have the Spirit of Adoption and this Spirit of Adoption enclineth and enableth all who have it to cry unto God For the 3d. That this Same assistance of the Spirit is concerned in the words of their Prayers I prove from the same Scripture because it 's by the help of the Spirit they cry Abba father here are words in Prayer prompted by the Spirit of God and if any should say that these words are but few I answer they are Sufficient to evince that the Spirit of God is concerned in the very words his Children shal speak to him in Prayer and So our most Judicious Commentators expound these words that the Spirit of God concerneth himself with the very words of believers Prayers Here then the Reader may see all that is asserted by the Assembly evident by plaine Scripture and moreover a great encouragement for all the Children of God to expect assistance to the very words of their Prayers when God calleth them to speak in Prayer and all this without dependence on the Words of a Form And let the Reader observe that our Author appeareth of the same mind by what he asserteth Page 5 4. In these words there may be some men tho not very many able to express themselves Significantly and Decently ex tempore and there are some occasions that require it even in publick on these occasions when a man hath not time allowed him to reduce his desires into form before he offers them he may depend on the assistance of God's Spirit From which words I infer that then there must needs be some promise of the assistance of Gods Spirit for Prayer in publick without a form for no man can warrantably depend for that which is not promissed by God but we may hopefully depend on the assistance of Gods Spirit for Praying in publick without a form Therefore the assistance of Gods Spirit for praying publickly without a form is promised Object If the Author or any other Say that this dependance for the assistance of the Spirit in publick prayer without a form is but allowed at Some extraordinary times Ans We are at no time warranted to depend for that which is not promised for we cannot depend in faith where there is no promise and yet the Author saith we may depend for it take notice of Deut. 15. 6. The Lord thy God blesseth thee as he promised thee It s by promise we have a Saviour and with him all Spiritual blessings Acts. 13 23. Of this mans seed hath God according to his promise raised unto Israel a Saviour Jesus there is no hope but by the Covenants of promise Ephes 2 12. So David found in his heart to Pray for the establishment of his house because God had revealed and promised it 2 Sam. 7 27 28. Hereby also we may See where the presumption he mentioneth is to be placed for the mantainers of this Scripturall Doctrine have faithfully performed their duty in making it known to the world neither is the assistance of Prayer by an extrordinary gift but common to all the Children of God as hath been evinced and for further Confirmation of the Same assertion Condsider Rom. 8. 26. Likewise 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 which cannot be uttered Vers 27. And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints accoding to the Will of God In which Scripture these 4 things are clear 1. That the best
natural man discerneth not the things of God for they are foolishness unto him neither can he know them because they are spiritually discerned But I must go forward lest this little piece of Work prove biger than I designed therefore shall not now insist upon that other great and gracious Promise Zech 12. 10. And I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplications All Christs Children and Family being Typified by the House of David the Spirit of Grace for their Sanctification and of Supplications to enable them to pray is here promised The Author could not find out one such Promise now he hath moe much good may they do him and much of that Spirit of Grace and Supplications be upon us all and this we will by Gods grace perswade our People to depend upon as a rich and precious Promise of God to all the Children of God and therefore not by extraordinary Inspiration as the Author giveth out Page 45. He saith Neither is there any command in Scripture requiring us to worship or pray to God in a conceived extemporary or unpremeditated Prayer or so much as an example in a settled ordinary Congregation where it was practised Ans If all conceived Prayer be destitute of the Command of God then all Extemporary Prayer must necessarly be Will-worship and therefore unlawful Why then did the Author say page 54. That extemporary prayer was not unlawful for my heart I cannot get his words cemented for to say it s not unlawful in worship and yet no Command of God for it cannot be reconciled Yet 2. This which the Author saith That there is no command of God for such prayers is no less than to charge all in the Christian World as guilty of Will-worship when ever they use extemporary prayers 3. Is there no Command to pray without a Form Job is commanded to pray for his Friends let the Author shew by what form he was to pray or what form was extant for such an unparallell'd Case Jer. 29. 7. The Prophet requireth the people carried Captives to Babylon that they should pray for the peace of the City where they were Captives where is the form by which they shall pray They are commanded to pray but we find no form prescribed them plenty of such instances might be given where men are commanded to pray but no colour of any form of words 4. As for examples where extemporary prayers were used in Congregations he cannot but know that all the Records we have of publick prayers in the New Testament are all without a form of words this therefore is inadvertently urged by the Author because it plainly crosseth his design Page 46. We have a new Argument for forms which is but lost labour Disputing against no opponent when he saith whosoever prayeth to God with faith sincerity fervency love c. he prayeth acceptably to God and that one praying by a form may have all these qualifications Ans All this being conceded what gaineth the Author except he would make it appear that no man hath these qualifications who prayeth without the words of a form which can never be proved and the more the Author essay it he rusheth still the deeper in contradicting his own words whereof he hath been often minded he expresly saith page 49. 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 mans prayers are acceptable to God 2. Since then that Prayers by the help of the Spirit are acceptable to God without a form Why doth the Author make it his intire concern to Dispute against such Prayers as he acknowledgeth are acceptable unto God 3. He doth not find us asserting That all Prayers by a form are unacceptable to God but as our Larger Catechism so we say That the Lords Prayer may be used as a Prayer and hereby that venerable Assembly of Divines has left it as their Master Christ left it when his people pray either to say the words or to pray after this manner Page 47. The Author saith That we sing forms of Prayer The Dissenters make no scruple to turn these Forms of Prayer into Metre and then sing them Line by Line after the Minister and quoteth the beginning of the fifth Psalm Ans We sing the words of the Psalms because we are required to sing them whether they be materially Praises or Prayers they are formally Psalms by the Institution of God and so we use them so that this argument is of no weight 2. As for our manner of singing one line being read after another we allow it as an expedient for Edification that these who sing may thereby have the more time to consider what they sing in the praises of God 3. It s strange inadvertency to find the Author so frequently accusing that manner of singing which he confesseth is used by themselves how the Church of England will be satisfied with such Reflections and exposing their own manner of Worship I leave to themselves But these extemporary Prayers are most unhappy things in the Author's Eye For Page 48. Extemporary or conceived prayers may want these qualifications of prayer as I believe will not be denied and may be performed without reverence or decency of expression and the Scriptures observe that a man may make long prayers and yet have a mind disposed to devour widows houses Ans 1. That conceived Prayes may want Spiritual qualifications is not doubted and so may Prayers by a Form these may be 's say nothing men may be mockers of Prayer both without and by a form But what followeth shall men therefore neither pray by a Form nor without a Form 2. For that Observation that a man may make long prayers and yet devour widows houses I Ans 1. That the Question under Debate is not about long or short prayers and how it dropeth in here I know not for its impertinent to the Subject in hand But 2. That such who make long prayers may devour Widows Houses by injustice breach of Covenants and oppression I doubt not for many poor Souls find it so at this day and do now complain of it Page 49. 1 Cor. 14. 15. I will pray with the Spirit I will pray with the understanding I will sing with the spirit I will sing with the understanding also And page 50. It s unreasonable to interpret singing with the Spirit in one sense and praying with the spirit in a contrary Ans The scope of that Scripture will shew the Authors mistake because the singing and praying mentioned in that Scripture are by immediat inspiration as is acknowledged by all and therefore neither their singing nor praying could be by any set form but as the Spirit of God did inspire it only for the profit of others the Apostle instructeth to sing and pray with understanding This understanding in this place being passively
prayer to the Admiration of others and yet all this but natural acquisition and no special gift of the Spirit of Christ 3. Besides these improvements of nature our Saviour Christ having received gifts for men and bestowing them on whom he will for the good of his Church thereby many have been endued with common gifts of the Spirit of Christ whereby others are edified but not themselves they being still destitute of the special Sanctifying Grace of the Spirit and such as Christ will say unto at the last depart I know you not tho' their partaking of these common gifts was the occasion of their concluding themselves in a State of favour with God mistaking those common gifts for such as are special and Sanctifying such persons never being converted to God and truely Sanctified may notwithstanding of all their common gifts be lewd and Scandalous in their practice 5. Whatever judgment we may pass upon our selves yet we are not so much concern'd to judge by what gifts other men do pray or if they have the grace of prayer together with the gift is not our part to search tho' it be certain that where the conversation is ordinarly ungodly and vicious whatever gift a man hath yet he wanteth the Grace of prayer 6 When such immoral persons are endued with a common gift of the Spirit enabling them to speak pertinently in prayer sure it is not that gift which maketh them Immoral and Scandalous nor is the Gift of Christ to be despised on that account for common gifts sanctifie no man tho such as God hath honoured with them are the more guilty for profaning of his mercies and their ingratitude to God 7. Only Believers in Christ Jesus who are sanctified by the Spirit of Grace partake of the grace of Prayer and as the Giver of this Grace pleaseth to imploy any of them in his service for the good of others so he bestoweth the gift also in what measure he pleaseth As for persons who are dejected for want of a Gift of Prayer they have need of sound and skilful advice for the meer want of such Elocution as others have should not discourage them tho all should covet the best Gifts But 2. If persons have no Inclination nor help by the Spirit of God to pray unto him there is just cause for fear but not despair I say just cause for fear and grief of heart because all the Children of God have the Spirit of Prayer in some measure yet no cause for despairing because Christ hath promised the Holy Ghost to them who ask him 3. To direct such persons only to the words of a Form will never prove a cure to their Souls For if any man have not the Spirit of Christ they are none of his therefore such persons should be exhorted to cry unto God for the Spirit of grace and supplications Page 63. The Author once more urgeth the use of forms in Prayer A great part of the world cannot do it without a form Children and ignorant persons are at a loss for words Ans As for young and very ignorant people we allow them the use of forms until God enable them more but withal exhort them to further progress lest if they should still rest upon forms they should be satisfied with a form of Godliness only But Page 64. He saith As for Children and ignorant people of our perswasion he is well assured many of them never bow their knees to God Ans This is not the first of the Author's mistakes that we have seen for we have occasion to know what they do in the service of God better than he and I am well assured of the contrary of that he asserts he affirmeth not knowing what they do and I affirm upon knowledge that commonly our Children so soon as capable are helped with some easie and short forms and that many of them dayly bow their knees to their Maker and are chastised if it be neglected The Author cometh often over this our Teaching the unlawfulness of forms which is imposing upon his Reader for none of us Teach any such Doctrine Page 65. 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 join with him in their hearts an opinion far from any authority of Scripture which expresly requires us Rom 15. 6. with one mind and one mouth to glorifie God Ans It 's not long since we saw this under the Author's hand Page 36. That generally there is no more necessarie but that the people joyn in their hearts except it be on some occasions and when these occasions appear we will consider his Opinion 2 In all Gospel publick Worship recorded in the New Testament we find no more either required or practised but the peoples joining in their hearts 3 What is said Rom ✚ 15 6 is performed in our way of Worship using one mouth and not many But the Conclusion must stand whether the Premisses will or not that the Authors way of Worship is agreeable to the Commandments of God let the Reader judge by the Answers if every one of his Probations hath not failed him I do ingeniously declare That I have not so much as found difficulty in any of his Arguments wherewith he chargeth us as guilty of the Inventions of men in the Worship of God but I question if ever amongst Protestants a Book was published wherein moe of the inventions of men hath appeared or a wider Door opened for all manner of humane Inventions than by the Discourse now under consideration CHAP. 3. Of Hearing SECT 1. PAge 68. one great design of our Christian Assemblies is hearing and that which is to be heard is the word of God First then God hath positively commanded us to read his word in our publick Assemblies so Deut. 31. 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 so Josh 8. 35. 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 13. 14. Ans 1. That the word of God should be read in our publick Assemblies we are agreed for Faith cometh by hearing and hearing by the word 2. To read the whole Law of God at once in our Assemblies is not practicable 3. Some conjecture what was read in the synagogues but tho' it were sure can be no rule to us Page 69. This reading of the Law was the great and most effectual means God provided for preserving the knowledge of himself amongst his People and the best reformation began and was carried on by restoring this ordinance thus it 's observed of Josiah 2. Chr. 34. 29. The
as a rule to direct us in Prayer but to be a Badge of our profession is a groundless conjecture for Baptism and Summaries of our Christian Religion are Badges of our profession 2. And since the Author understandeth still the Form of words the Apostles confute him for they kept the true Badge of their profession and yet used not these very words in Prayer He saith this Form of prayer is a Summary of our Duty as Christians Ans Where then is the Decalogue which in many Ages hath been called a Summary of our duty but the Lords Prayer only a Summary Petendorum of things to be sought of God as the decalogue of faciendorum and the belief of credendorum why doth the Author confound these things which hath been judiciously distinguished in all Ages since we were Christians He saith it 's no more lawful to alter it than to lay it aside Ans We do not alter it by enlarging upon it the prayer remains the same after all our enlargments and we return to it again and again as our fixed Rule but if he call that an altering the prayer to use other words he contradicteth himself as is proved already Page 36. The Author's arguments drawing to an end he giveth a gentle touch to the different words in the Institution by way of objection but passeth that which is most material as is observed already Next he appeareth for peoples joyning of voices and Responses in prayer 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 Ans 1. The Author engageth this part of his work with a modest blush passing from the word command and betaking himself to example and that but upon occasion and yet more diminutively afterward on some occasions adding also that generally it is sufficient that the people joyn in their hearts with the words of publick prayer 2. If no more be necessary but the people joyning in their hearts why is more urged Shall we still be troubled with unnecessary Impositions can the Author call this an Institution of Christ seing Worship is sufficiently performed without it and not being the Institution of Christ what name can himself give it but the invention of Man 3. When these occasions offer who knoweth and who determineth these occasions whether God or men let the Author once clear this that we may know what occasions he understandeth But he proveth that the people joyned their voices by Judg. 21. 2. And the people came to the house of God and lift up their voices and wept sore Ans He doth no more but repeat this Scripture and so leaves it and so shall I for this Text saith nothing to the manner of Worship in that Assembly neither who did speak and order it nor how many spoke so that any inference from it can be nothing to his purpose Acts 4. 24. They lift up their voice to God with one accord and said Lord Thou art God c. Ans The Author saith the Apostles and their Disciples lift up their voice On what account the Disciples of Christ are termed the Disciples of the Apostles I understand not the Author hath no warrand for this being all Christs Disciples 2. That they lift up their voice with one accord is no more but to joyn in their hearts with him that speaketh as if they had been of one heart for if all had spoken at once whether inspired or not confusion had apparently ensued which the Apostle is against 1 Cor. 14. 33. Acts 16 25. Paul and Silas prayed and sung praises unto God Ans This is near trifling with holy Scriptures there being nothing in this Text but that they prayed and praised together in joynt privat Worship and what then cannot two do this and not speak both at once So Rev. 6. 10. They cryed with a loud voice saying How long O Lord c. Ans This is yet further off his purpose for who on Earth knoweth the manner how unbodied Spirits speak to God having neither voices nor tongues as we have I weary to waste time upon such Allegations What remaineth of this Section is for Responses in Prayer which hath no better warrand than Responses in singing fully answered already Psal 106. 48. Let all the people say Amen Ans Let the Author remember his own words Pag. 36. Generally its sufficient the people joyn in their hearts c. 2ly It 's to be observed that the Lords Prayer according to the Institution Luk. 11. hath not the word Amen added which the Institution recorded by Matth. hath so that comparing these two its evident that a liberty is allowed us as to the use of that word yet this liberty alloweth no man to condemn the use thereof seing the Institution by one of the Evangelists hath that word expresly 3ly As the people joyn in the whole Prayer with the Minister so also when he uttereth Amen Page 39. We have a strange manner of Responses from 2 Chron. 5. 13. The Priests and Levites praising God and saying For he is good for his mercy endureth for ever then Solomon performed another part of the service Chap. 6. 3. He blessed first the people Secondly He blessed and thanked God And lastly Offered that Divine Prayer of Dedication then follow the Burnt-offerings and Sacrifices Chap. 7. And then last of all follows the peoples part Chap. 7. 3. They bowed themselves with their faces to the ground c. Ans Let the Reader observe that all these quotations are for proof of Responses and yet there is not one Response amongst them all For 1. The Levites singing praises to God can be no Response to men nor any colour for it in the Text. 2. Solomons solemn Prayer to God can be no Response to men nor the least colour for it in the Text. 3. The Burnt-offerings and Sacrifices can be no Response to whom could Sacrifices Respond I must here stop my Pen to prevent irritation tho some would be ready to expose the Author by this Response and all of them here mentioned 4. The peoples bowings and Worshiping God can be no Response to men for they are found Worshiping only God upon the extraordinary appearing of his Glory I need say no more of this it speaketh for it self But Page 40. Answering to prayers is no legal abolished Ceremony this is manifest from 1 Cor. 14. 16 Else when thou shall bless with the Spirit how shall he that occupieth the room of the unlearned say Amen at the giving of thanks Ans 1. Let it be observed again that the Author is seeking for Responses from this Text in Prayer but the Text speaketh of giving Thanks and Praising and the following Verse also if it be said Prayer and Praises are one this cannot be for Praises and Prayer are made two distinct parts of Worship 2. The scope of this Scripture
of Saints on earth some times know not what to ask of God 2ly That the Spirit helpeth their infirmities 3ly That this help of the Spirit is so efficacious and prevalent these Prayers are the mind of the Spirit and called his intercession 4ly That these prayers by this assistance are according to God or the will of God For the first of these they know not what to ask observe it s not said they know not how or in what Spiritual or acceptable manner but what to ask 2. The forms of Prayer prescribed by God were then extant known and regarded by the Saints yet they knew not what to ask 3. This ignorance what to ask could not be as to generall petitions for the Lords Prayer expresseth all the general Petitions which we are to pray for 4. Neither the Apostle nor any other Saints should ask any thing of God but what was comprehended in these general Petitions 5 Therefore their ignorance what to ask must be what particular mercies to ask hic et nunc according to their various necessities 6. Tho they did know their various emergent particular necessary mercies were virtually contained in the form of the Lords Prayer yet they thought it not sufficient only to repeat the words thereof but found it their duty to have an explicite Distinct conception of these particular mercies their present exigencies required 7. The apostle and other Saints found themselves at a loss without Divine Assistance to discern what particular Mercies were most necessary and Seasonable for them to Pray for and therupon acknowledge they know not what to ask The second thing to be observed in this text is the Supply of this defect by the Spirit of God enabling them what to ask as they ought because he helpeth their infirmities whatever other help they had by the Spirit as to their tryalls 2ly Yet this helping of their infirmities is also relative to their Praying as is evident by the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we know not what we should Pray so that this help is a cure to their ignorance a levamen or support as the word beareth curing this infirmity but the Spirit helpeth 3. This help is given to all the Children of God or Saints as this text nameth them the Apostle including himself with the rest to restrict this help to some eminent Set of believers were meer violence to the text and full scope of the place for this help belongeth to them who are Saved by hope Vers 24. And afterward Vers 28. To such as love God and are the called according to his purpose 4. When the Spirit helpeth what they shall Pray this is a distinct help from the manner of Praying Spiritually with the heart grace desire fervencie for this Praying with grace in the heart is expressed by these words with groans that cannot be uttered so that the help of the Spirit is not only to Pray with grace in the heart but as to the matter of Prayer also 5. Seing the Spirit of God giveth help to his Children as to what they shall ask then there is no warrand or reason to restrict this help to mental Prayer only but that he helpeth them to Pray which way soever God calleth them to Pray he who giveth what to ask giveth also to speak it when he requireth speaking and that the Spirit of God is concerned in the very words of the prayers of his Children hath been made out already from Gal 4 6. Hose 2. 23. And they shall say Thou art my God Jer. 3. 19 Thou shalt call me my Father c Isa 12. 1. And in that day thou shal say O Lord I will praise thee though thou wast angry with me thine anger is turned away◠and thou comfortedst me This is not prescribing them a form but what the Spirit of God shall prompt them to speak to him we speak words which the holy ghost teacheth 1 Cor. 2 13. The third thing in the words is that the Prayers of believers by this Assistance is called the Intercession of the Spirit which should be carefully understood because its Christ who is our intercessor yet the Spirit of Christ given to all who are in him being the Spirit of Grace and supplications is so much interested in the Prayers of his People both as to matter and manner that its called his intercession albeit Payer be formally the act of the believer 2. Seing the Spirit of God is so deeply concerned in the Prayers of believers that their Prayers by his help is said to be the mind of the Spirit and the Prayer being dignified with the name of the Spirits intercession then it must follow that the believer is enabled in all the necessary parts of Prayer as God calleth him Object But many pretenders to the Spirit of Prayer do profane Prayer and utter such words as the Spirit of God will never espouse Ans That many pretend to the Spirit of Prayer who are Sensuall not having the Spirit who will deny we undertake no defence of such persons but regret it as no Small part of the worlds Sin and misery 2. But because there are such profaners of the holy Spirit it doth not follow that we may neglect despise that most necessary assistance seing God hath so clearly and fully promised the Spirit of Prayer to all his children and we commanded to pray in the Holy Ghost 3 Men who speak in Prayer before others should be warrantably assured that God requireth it of them for if God do not call to speak in Prayer they cannot safely expect his assistance therein all the Children of God are not called to speak in Prayer publickly their hearts may be enabled to conceive prayer in secret who could not do so in publick God not requiring it of them it were presumption to attempt that which God calleth them not unto 4 If any man use expressions in prayer contrary to the revealed will of God and the analogie of faith or such as are not agreeable to the nature of prayer or scurrilous impertinencies such as inevitably rendreth the Prayer contemptible such a man is so far from Praying by the Spirit of God that where it can be hindred he should not be suffered so to profane that holy duty 5 As God distributeth Spirituall gifts to his children according to the service he hath for them so they are dispensed according to the measure of the gift of Christ tho all the Children of God have some measure yet not all alike measure therefore some may abound more both in the gift and grace of prayer than others who are also sincere 6. Many have no expressions in Prayer but such as are Orthodox and pertinent to the nature of Prayer yet if they be but plain without the words of mans wisdom especially if they be spiritual savouring of the power of the Spirit of Grace carnal men are ready to call such Prayers flat mean and indecent for no other reason but that a
taken that is so as others might understand what they spoke by their extraordinary Gifts its evident then they followed no set form of words either in singing or praising for they spoke in an unknown Tongue by immediat Inspiration The Author then hath no help for Forms from this Scripture neither is there occasion for contrary Interpretations neither the singing nor praying here being by forms Page 50. We find the most spiritual persons addressing themselves to God in forms our Saviour himself on the Cross when in his agonie he repeated these words Psal 22. c. Ans 1. Here is the most flourishing but yet the worst argument for Forms that the Author hitherto hath brought to the field because Forms of Prayer are for the use of these who need forms but its indignity done to the Son of God to put his Name in the Role of Creatures standing in need of a Form 2. Christ using the words of that Psalm was because they were a Prediction of himself spoken by David in the person of Christ saying also in the same Psalm they pierced my Hands and my Feet 3. If it should be said that Christ used the words of that Psalm not for any need of a Form to himself but to teach others to make use of Forms I answer This cannot be because our Saviour would not teach any other man to use these words in a Form which did properly and only belong to himself for no man was to use these words as they there predicted but he who did bear upon him the wrath of the Almighty for the sins of the Elect. 4. There is great difference between Predictions what Christ would speak on Earth and setting forms directing him how or what to speak the Scriptures concerning Christ behoved to be fulfilled by him but not as forms Page 51. He quoteth Rom. 8. 26. which he toucheth but sparingly and no wonder for it s too hot to touch close being a special friend to that he calleth extemporarie prayers yet some liberal gleanings fall from his hands when he is in view of that Scripture 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 on pour them forth as they present themselves to our mind Ans here is another full Concession that Prayers dictated by the Spirit may be poured forth even as they are presented to our mind without a form if the Author will but allow me to glean in his own field I am sure to get a sheaf made to stand upright when his own sheaves are bowing Page 52. After the Author hath said its certain that God did furnish some with words for extemporary prayer he appears afraid that it s too big an handfull for the gleaner therefore addeth But then its manifest that this was an extraordinary gift of God and a part of prophesie and we may not Depend on the holy Ghost for this gift Ans It is made to appear already that the Spirit of Prayer is given in some measure to all the Children of God and that therefore they have it without any extraordinary Gift 2ly By the Authors own words in the next foregoing page upon Rom. 8. 26. It s acknowledged they have it without an extrordinary gift because the help of the Spirit mentioned in that text belongeth to all believers whither endowed with extrordinary gifts or not when he saith they may pour out the words as presented to their mind by the Spirit Page 52. Davids Psalms were first reduced into form Ans All that can be said is that these inspired Psalms were put into the hands of chief musicians and all that our Author saith that David first penn'd and then delivered them what then Could they be delivered for publick use before they were penned And that which he saith of 1 Cor. 14. 26. Is no better And its probable the prophets 1 Cor. 14 26. Did the same for they are supposed every one to have a Psalm a Doctrine c. Ans To call these extraordinary inspired Psalms Doctrines c. Forms is without all shew of Reason 2ly The Apostle found these Psalms Doctrines c. very unready as being yet in an unknown tongue and not fitted to the peoples understanding so that the Author can get nothing gathered here for forms but he is to be excused for the field is bare and can Spare nothing to him Page 53. But further that place Eccl 5 1. 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 anything before God c. Ans 1. And yet a strong argument against Such Prayers as he hath said are acceptable to God Should not the Author stand in awe to write against what is acceptable to God 2. As for rashness in speaking before God we are all concerned obediently to advert unto this Direction and let the reader observe that a form in Prayer may be observed as to words when there is neither reverence to God nor Understanding of what men speak and so all they speak be found rash on the speakers part so also men may be guilty of the same rashness when they pray without a form if they set not before their eyes the rules God hath given to direct us in Prayer and depend not on the promised help of the Spirit of grace and Supplications But. Page 54. 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 c. Ans This again is another argument against all extemporary Prayer it wearieth me to write so often the Author's inconsistancies for if this argument speak any thing it s against all conceived Prayer that every man Since the creation of the world Sinned whoever spake to God without a premeditated form Godly Nehemiah and many others are now condemned he when delivering the cup to the King being sore afraid prayed forthwith unto the Lord without time for premeditation yet the church of God had publick benefite by this Prayer tho he was sore afraid of the King yet he could be free with his God as knowing his necessitie could admit of no delay being constrained to answer the King immediatly and yet would not answer before he sent up his desire to God if we were all better acquainted with frequent Praying making our requests known to God in every thing we would not have so much noise of the words of Forms In the same Page we have his ample Concession But in asmuch as God has not expresly forbidden all extemporary prayers I would not be understood by this to condemn all such as unlawfull there may be some men tho' not very many able to express themselves significantly
and decently ex tempore and there are some occasions that require it even in publick Ans Here is suficient ground to confute all the arguments the Author hath hitherto brought against Extemporary prayers which I leave to the discerning of the judicious Reader But he addeth 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 Ans And needeth he not depend on the assistance of God's Spirit after he has reduced his desires into a Form if the form be once attained It will do for it self but hath not a man as much need of the Spirit of God to help him by a Form as without it shall we say that the words of a Form will do the whole work From this Page to the end of this Chap. I find little argumentative and therefore shall soon dispatch what remains Page 55. and 56. He hath two conjectures concerning other mens prayers the one concerning Ministers praying in publick that some of them compose forms of prayer then pray according to these forms Ans I know no way he hath this if it be not by some personal experience The next is Page 56. Where the Author saith that good men who make conscience of secret prayer to God do by degrees fall into a Form Ans I give this the same answer I gave the other conjecture and perswade my self that as the Author wordeth it it is the very way of a decayed Soul for if men shall observe their daily recent mercies and how badly improved and if even the remarkable sins of every day be noticed as they ought if men be desiring to grow in Grace if men observe the temptations whereby their Souls are hurt the binding up of such by the words of a Form would be a very bondage I must also say that the Scope of this discourse I will not say of the Author but that the intentio operis is against the very power of Godliness And to reduce us all to bare Form of words not only in publick and in our Families but in secret also and so to be praeterea nihil nothing but Forms as Papists are at this day And therefore it concerneth us all to take notice of the warning given us 2 Tim. 3. 5. That in the last days perilous times shall come wherein amongst other evils it is said some shall have a Form of Godliness but denying the power thereof from such turn away For all the Author hath said that extemporary prayers are not unlawfull and that they are acceptable to God if there be Grace in the heart Yet no stone is unturn'd against them but all assaults hitherto want success therefore once more Page 56. 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 And a little after general commands ought only to take place in such cases where God has not laid down a particular rule Ans 1. This position doth again cut off all liberty for conceived prayer in publick or privat for tho' there be a general command to ask what we need yet now there being a particular rule for a Form the general command is thereby Exhausted and so by the Author there is no room left for any manner of prayer but the Form 2 If a particular subsequent command evacuate the general then it followeth that when God requireth us to call upon him in the day of trouble that we should not call upon God at any other time but in the day of trouble this being a particular command under the general command of calling upon God which particular command doth evacuate the general for it taketh no more place as the Author saith So is a man call upon God in the time of health and prosperity he hath no command for it and so is but will-worship the inference is genuine and let the Author see to its Solution Page 57. The Author speaketh to a second supposed exception of dissenters against Forms I come now to speak to the second that all Forms of prayer are unlawful to Christians and that it is a sin to joyn in a worship where they are used or so much as to be present at it Ans Who they are that maketh this objection I know not but for us we utterly disown it and so dismiss it Page 59. 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 that is Forms of prayer Ans 1 The Author wrongeth his Reader in confounding but never distinguisheth Divine Forms from Humane Composures 2 We use Divine Forms in publick Administrations and therefore are not divided from other reformed Churches on that Head as was instanced in all our publick Administrations 3. No other reformed Churches make Humane Forms and Composures Terms of Communion that if men do not assent and consent and subscribe they shall be forced into a separation 4. If by Forms of prayer the Author understandeth Humane Composures and publick Liturgies I deny they took place in the Church of God for many Centuries after Christ Justin Martyr Apolog. 2d Saith that their ministers prayed according to their ability this could not be to read prayers for reading is no great Tryal of a Minister's abilities So Tertullian apolog 39. Saith their prayers were sine monitore without a monitor because they prayed from their heart Dr. Burnet in his History asserteth that publick Liturgies came not under publick consideration for 400. Years after Christ and several Centuries after before Gregories composure was established I find no further in the following Pages of any new Argument requiring notice till we come to Page 63. 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 endued wih 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 Ans 1. Some by Nature and its improvement by multiplied Acts acquire an habit of speaking more orderly and decently than others 2. Such persons being Educated Christians by profession and having occasion often to hear speak read and converse in religious things may speak of the matters of God whether to God or men much more pertinently and fluently than others and have no more but a natural gift themselves remaining immoral and wicked 3. And being pinched by affliction may pour out prayers with great natural fervour or in expectation of the applause of men may speak in
distinctly what is maintained by the Author and what is denyed by Dissenters but he abruptly ingageth in Probations before his Reader can know what it is that must be proved whereby its impossible for him rationally or convincingly to place a Censure as for instance in this same Chapter he beginneth off hand with his Proofs of Bodily Worship which Dissenters deny not and so goeth on imposing on his Reader as if we were all stated Enemies to Bodily Adoration which is an injust Imputation 2ly The Authors stating of Bodily Worship as bodily without internal Adoration as one of the distinct grand parts of Worship by its self is not safe because Bodily Worship separated from internal adoration can be no acceptable Worship to God which is the rather to be adverted because in the following Discourse it will appear that the Author will have it Worship yea accepted Worship where not only there was a privation and want of inward homage but a fixt hatred of the Object externally worshiped Before I proceed to examine the Authors Arguments it will not be amiss to take notice of his Concession on this Head Page 133. saying But that in whatsoever place or whatever time in whatsoever posture we offer up our Spirits and hearts to God we are accepted of him This must be whether we pray sitting lying standing or kneeling c. This breaketh the bones of all his arguments seing praying with grace in the heart will be acceptable to God in any posture All the Author hath on this first Section until Page 106. are probations for bodily worship or external Adoration and the Scriptures quoted we accept without dispute knowing we should glorifie God in body and Spirit according to his command But here he beginneth a retreat from his concession as too ample and to say truth it was too large being so ill cautioned his words now are It being a contempt of God and contrary to his Commands to pray to him for instance without some posture of adoration when we can do it Ans This is an unwarrantable censure besides it 's being contradictory to his Concession for Elijah so far as we can understand by his circumstances might have choosed another posture when he sat and spake to God 1 Kings 19. 6. whom we cannot charge with contempt of God being a Prophet so zealous for his glory When our Saviour gave the miracle of feeding so many thousands with a few loaves Matth. 14. 19. he commanded the people to sit down on the grass and looking up to Heaven he blessed and brake c. Here was sitting at most Divine and Solemn worship and yet no contempt on the peoples part for they were Commanded to sit down Godly men who are acquainted with continual resorting into God and making their requests known to him in every thing praying alwayes may often in a day yea possibly in one hour direct their prayers unto God The Artificer in his Shop the Merchant in a publick Exchange the Souldier at his Post may find it necessary to send from their hearts many ejaculatory prayers in the posture they are in without contempt of God tho' they could alter their posture knowing they might have moe than one of these short usual prayers before they could get the posture of their bodies altered and fitted for external adoration so that the Author should have better cautioned his censures Page 107. 108. Are only proofs that bodily worship is due and therefore no answer necessary seing we are as much for it as the Author in the season God requireth it but in this last Page he giveth instance of bodily worship from devils our Saviour looked on this bodily worship to be so indispensably his due that he accepted of it from the very Devils Mark 3. 11. And unclean spirits when they saw him fell down before him and cried thou art the son of God Ans The Author is proving the duty of bodily worship and how Devils who are spirits can perform bodily worship I know not seing they have no bodies but what they assume or possess It 's certainly the duty of Angels good and bad to Adore the Son of God but an example from their manner of worship to bodily worship is not rational when we seek examples of that which is to be performed bodily we must seek it from such as have bodies and Devils possessing bodies are but miserable examples and to say the worship of Devils was accepted by Christ is a piece of new Divinity for accepting a performance imports approbation approbation of an Act imports it's conformity to the Rule God hath prescribed how then any actions of Devils can be accepted approved and conformed to the rule given by God whatever that rule was let the Author make out Christ came to destroy their works this should the rather be observed because of what the Author sayeth Page 110th But bending or bowing of the body is that which is properly in Scripture called worship as signifying immediatly and naturally the bending and submission of our Souls and nothing else How the external worshiping of Devils will naturally signifie the submission of the minds in Devils who hate Christ and his Dominion let the Author see to it I shall have occasion for farther Reflection on this hereafter and so pass it now and that our Saviour accepted their service is against the Text for he rejected it not liking such preachers withal it 's most probable these Devils designed a publick affront to our Saviour in giving him a testimony as his friends that so Christs malicious enemies might have their blasphemy fortified that he did cast out Devils by the prince of Devils as followeth in the same Chap. verse 22. by the prince c. Page 110. If we look into the Scriptures we shall not find praying praising c. Termed worship they are indeed duties which we ought to perform to the honour of God but not immediat direct Acts of worship properly so called and in a few lines after praises immediatly signifie the sense we have of Gods Excellencies Ans Why then did the Author in his distribution of worship into its parts set down praises in the front as the primary worship if it be not a direct Act of worship 2ly Praise is more then a sense of Gods Excellencies having Emanant Acts towards God the object and is not only a Religious impression 3ly With the Author 's good leave the Scriptures speak very properly and there we find praising and glorifying God allowed the name of worship Psal 86. 9. All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy Name Praise is the most direct and immediate glorifying of God and the most proper Act of Adoration Psal 66. 4. All the Earth shall worship thee and shall sing unto thee they shall sing to thy Name Ibid. But bending or bowing the body is that which is properly in Scripture called worship See this
House and this being religious Worship let the Author consider how this practice can be reconciled to the second Command Page 116. Vncovering the Head is a common work of respect and then followeth a digression concerning covering the Head which is not material to the purpose in hand But Page 117. However being an honour payed to men there is no reason why it should not be payed to God Ans Custom having prevailed among us to make uncovering the Head a sign of Deference and conferring honour on others is therefore practiced by us in acts of religious Worship as Prayer Praises and hearing the immediat Words of God read as a part of his Worship but this is no argument to uncover the Head to any Creature when thereby religious reverence and worship is designed but at length other pillars failing as not able to bear up the honour conferred on Churches the Author hath recourse to his rich Magazine where there is no want 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 comes under the Apostles general word of Decency Ans Here it s to be observed that the Author is defending religious bowing when they enter the Church which is worship and for proof of its lawfulness fairly maketh this his Argument Our Church has power to order Rites and Ceremonies it followeth then that by this power the church may appoint new worship the inference is native seing according to the author it s therfor lawfull to bow the head religiously because the church hath this power I desire he would review his first preliminarie position that it belongs to God only to give rites how he will be worshiped how can these two stand it belongeth to God only and yet the church hath the power to institute new worship If the Church hath such power it were a most necessary service and justice to the World to discover and make once that commission appear whereby the Church is invested with this power and if no man can make it appear why is such a power assumed That the Church hath power to order external circumstances necessarly belonging to the Worship of God and determinable by the prudent use of natures light and the general rules of Scripture is readily yielded but what is this to a power of prescribing worship which God hath not prescribed as to bow the head religiously unto or before any creature as sharer in the worship here the Author overstretcheth the article Page 118. We stand at our praisings thanksgivings c. at our confessions of sin and at our prayers we present our selves before God on our knees Ans That there ought to be signs of religious reverence in all acts of immediat commanded worship we are agreed but there appeareth no reason why the Author should make such a difference between confession of sin and prayers for confession of sin and thanksgivings are performed in prayer and for confessions of Faith I demand by what rule they are made any part of worship except as they may be comprehended under the heads of Prayer or Praises As for kneeling in the time of Prayer which I know is most noticed let the reader understand that we are far from offending at the kneeling of others in publick assemblies but standing is also a warrantable praying posture which is our practice and in numerous Congregations such as by the Lords Mercy we have conveniency for kneeling cannot be had without forcing many of the Congregation to such a distance as they could not hear the Prayers which in their hearts they should offer up to God Ibid The Author asserteth another sort of kneeling than kneeling in prayer viz. a kneeling before the Elements of Bread and Wine in the Lords Supper We celebrat the Holy Sacrament of the Body and Bloud of Christ in a worshiping posture I know that many except against this Ans Many do except against it and of all the Arguments you have mustered not one of them passeth muster and no wonder others make exception seing your self makes the first exception before ever you bring them to the field as by your appended marginal Not appeareth saying the Authors intention is not to assert that the Scriptures require kneeling at the Lords Supper I see a bad cause will sometimes make the courage of a Champion to faint If the Scripture require not kneelling at the Lords Supper with what confidence can any man require it why are we charged as deficient seing the Scripture doth not require To what purpose did the Author write these words in his Preliminaries That the holy Scriptures contain the revelations of Gods will concerning his worship and yet by the Author the Holy Scriptures contain not this kneeling as any Revelation of his will it followeth undenyably therefore kneeling at the Lords Table is no Revelation of Gods will if this conclusion be displeasing blame the Authors two propositions his marginal Note that can admit of no other conclusion and thus he yieldeth the Cause leaving kneeling before the Elements of Bread and Wine deprived of any Revelation of Gods will let him advise us now what name we shall give it the Authors own words constraineth me to place it among the meer unwarrantable Inventions of men But the Author will not yet let it pass therefore addeth in his marginal Note but to shew that it is not contrary to the institution of Christ or practice of the Apostles who compare our receiving it with the Jews partaking of their Altar to which they approached with adoration Ans We shall have the Author answering himself in this also by his first Position Page 3d That it belongeth only to God to give Rules how he will be worshipped For if it belong to God only then there is no place left for mans prescribing of Worship whether the worship prescribed be contrary or not contrary yet it s an encroachment on Gods peculiar Prerogative to prescribe his own worship 2ly We find the Lord charging guilt on this account because he did not command Jer. 7. 31. They have built the high places of Tophet c. which I commanded them not neither came it into my heart Their wicked practices of burning their Sons and their Daughters in the fire was contrary to Gods Law yet the way that God taketh to express their guilt is because God had not commanded it So Jer. 14. 14 and 19. 5. and 23. 32. which the Reader may peruse and shall find in all these places the displeasure of God discovered because they acted without his command so that the Author's endeavours to make it appear that kneeling at the Lords Table is not contrary to the Institution of Christ will not deliver it from the reflection of being a meer invention of man However the Author essayeth what the Scriptures will do for him First The altar was of Old the Lords Table from whence his
brought in Transubstantiation which engageth the Papists to this worship because of Christs supposed bodily presence but this you do not pretend Page 138. Your directory does not require or allow the people so much as to signifie their assent by adding an Amen to Prayer or Thanksgiving but on the contrary you ridicule those that practise it Ans Our people signifie their assent by much more than the word Amen by attentive hearing the Word and being uncovered when the Word of God is read by joyning with the Minister in Prayer and standing up by singing of Psalms joyntly together c. Let the Authors Concession Page 36. be remembred where he saith Generally it is sufficient that the people joyn in their hearts with the words of publick prayer 2ly We commonly use the word Amen in conclusion of our Prayers wherein the people joyn in their hearts with the Minister as well as in the rest of the Prayer Yet 3ly under the New Testament it s to be observed that the prayers of the Apostles recorded are not found to be concluded with Amen But that which should make all men sober in their Censures on this account is that the Lords Prayer according to the Evangelist Luke concludeth not with Amen I am no ways against the use of it and for ridiculing others for using that word I never heard or knew any such thing they cannot be of our communion who will deride a Ministers concluding prayers with Amen for we use it ordinarly both in publick and privat Page 140. The third pretence Some alledge for their omitting this part of Gods Worship that they do not condemn bodily adoration but to stand up and kneel in the Congregation is so troublesom to them c. Ans This also is answered before it s not unwillingness to expend but as I said already all in the Congregation could not conveniently hear the prayer wherewith they are to joyn if conveniency were prepared for every ones kneeling and I have observed some in this congregation who were near kneeling in the time of publick prayer having conveniency for it but there is none with us to ridicule them for that practice tho the Author saith Page 143 That he could never learn that any one kneeled in our Meetings but I have learned it and seen it having better occasion to know it than the Author and he may by this time perceive it had been very advisable that in matters of Fact his assertions had been such as might have faced the Sun As for Paul and his company kneeling on the shore Act 20. Ans The Reader by this time will understand our principle as to kneeling in worship and all who know our way know it to be our dayly practice heartily wishing there were as many knees bowed to God in families of our neighbours as there are bowed in the Church CHAP. 5. Of the Lords Supper SECT 1. WHat the Holy Scriptures prescribe concerning the frequency of celebrating it Page 145. I shall confine my self to one point and that is the frequency of it as a publick act of Worship As to the frequency of Celebrating the Lords Supper I find many people of opinion that the Scriptures have determined nothing in it and that therefore it is left intirely to the discretion of Ministers how often they will Celebrat it Ans The Author writeth Page 147. That himself is of the same mind our Saviour has confined us to no place or prefixt time for the celebration of his Supper The Scriptures constrain the Author to this Concession but being granted it will break all the bones of his Arguments for seing Christ hath not prescribed the frequency Then who may presume to do it Shall not their prescriptions be found the Commandments of men I do not say but the circumstance of time must be appointed when this Ordinance shall be put in practice for it must be done in some time and that time must be determined for the Lords Supper requires preparation before receiving and therefore a competent allowance of time must be granted before the Celebration but seing our Saviour hath not prefixed the times nor told us how often we shall celebrat therefore men cannot make general Rules obliging all Christians to such or such prefixed times whether opportunities offer or not Because Christ hath given his Churchs liberty as to the precise times but particular Churches must consider and consult the publick edification of the people and accordingly such times must be appointed by these whom the Lord hath intrusted with the feeding of his flock and giving them their meat in due season Page 146 On this account every one is left to judge for himself when he will be a partaker of it as he thinks it most fit 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 Ans A judgment of discretion must be allowed all men whom God hath endued with Reason and must not be driven to Act brutally without discretion but especially Christians are required to Act in receiving of the Lords Supper with the greatest discretion and deliberation being under that severe warning he that eateth and drinketh unworthily eateth and drinketh damnation to himself and is guilty of the Body and blood of the Lord. A Christian thus warned must be perswaded in his own mind and dare not trust his preparation to the discretion of others knowing he must give an account to God for himself 2ly That seldom communicating is a crying sin Ans Where contempt of the Sacrament is the cause of not receiving no doubt but the sin is very crying but where there is no contempt or wilful neglect of that Ordinance but longing for some competent measure of preparation or opportunity for re-receiving without a strain to their Conscience which are the reasons why many seldom Communicat In these cases their seldom receiving will not be found so crying a sin as many other sins less noticed profaned Communions wheresoever common and horrid Swearers God dammees Adulterers Drunkards are admitted to be receivers the sin is more crying It is also a more crying sin to thrust from the Lords Table such as God hath prepared by imposing such Terms of Communion as these who would partake know to be sinful these are more crying sins wheresoever they are found besides blasphemies Idolatry contempt of Sabbaths Murders oppression breach of covenants and promises c. These and the like are far more crying sins than seldom receiving at the Lords Table where no contempt can be charged Page 147 The Lords Supper is substituted in the place of the Passover which was commanded by the Law to be celebrated once in the year Ans This occasioneth no dispute for it 's plain truth yet that the passover was but once a year
when God giveth opportunity 2ly This opportune season for publick edification we are willing to attend but then prefixed times especially long before celebration may prove no opportunity many things may and often do emerge making it not convenient for the publick good to observe these prefixed times and that Ministers and other Church Governours should determine the time as the edification of each Congregation requireth is convenient and necessary But Ibid. saith the Author By which rule the Lords Supper is excluded from being any ordinary constant part of Gods service Ans The Author cannot prove that this celebration ought to be a constant part of Gods service the many Scriptures I have already quoted testifie the contrary I perceive the Author preferreth the Popish way of constant consecration every Lords Day to his own way and ours for he saith Page 160. And truly in this point you seem more unexcusable 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 And he hath said already Page 159. That they themselves are too far short of the primitive practice and institution but the Popish Priests follow it in consecrating every Lords Day Ans As for the Authors preferring the manner of Popish Priests to our way is no surprisal to us seing he was pleased to yield them ample room in the Communion of the Catholick Church when he thrust us out at one blow 2ly He saith the popish Priests distribute the Elements in the plural number to those that desire it If it be so it s a new thing we heard not of that they distribute the Cup to those that desire it for they say plainly tho Christ distributed the Cup yet they see it not fit However we must be worse than Papists do what they will yea worse than the most degenerated or barbarous people that ever called themselves Christians This is the Authors spirit of meekness that he said would give no just offence Page 161. They rarely press their people to communicat Ans We do press them to communicat but much more to examine themselves that they may be prepared for it Ibid They have few Sermons or Discourses to that purpose Ans This is a matter of Fact also and hard to answer without irritation I love not to be using words of evil manners only I cannot but say it 's not a truth as many hundreds of witnesses can Testifie Ibid No body can certainly tell what frequently many often or convenient signifie And therefore where only these words are used in a Rule it 's little better than to have no Rule at all as appears in this very case Ans The Scripture useth these words as often and is this little betten then no Rule at all This must be dangerous treating of the word of God 2. These same words as often tho' they be few yet are much better than no Rule at all and have been very useful to the whole Church of God and encouraged many Souls to endeavour frequency of receiving because the word of God mentioneth often tho' no not how often Ibid. 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 's often ommited for several years together and in some places for ten or more Ans This is also matter of Fact and a great mistake for we account it no great thing to have it every year and some of us have it oftner and some of our Communion have it much oftner than once or twice a year as God giveth them opportunity and all of us would be glad of conveniency for having it more frequently But let the Reader understand that we judge it not warrantable to admit persons to the Lords Table because they have in their memory and can say over the belief the Lords prayer and Ten Commandments which a Child or an Athiest may have in readiness to repeat But Stewards of the Mysteries of God who must not cast Pearls before Swine tho' they judge not of mens hearts leaving that to God whose Prerogative it is yet must have some satisfying account of a competent measure of knowledge in partakers and must take care to know they are able to discern the Lords Body as likewise that they have some knowledge of the Covenant of Grace the Sacrament being a Seal thereof and besides their knowledge which this is but a taste of lest Ministers be partakers of other mens sins by profaning the Holy Sacrament they must also take care that such be not admitted whose practice doth contradict their profession of Christianity As also sometimes Ministers must take time to support the weak dejected by their own fears and doubts and to encourage them as occasion serveth to approach the Lords Table so also to have any Animosities or contentions composed and healed that may be found amongst the people before they receive And if at any time so extraordinary a thing fall out that some Congregations be deprived of that Sacrament many years as this is altogether extaordinary so there will be found some extraordinary reason for it but I know not of one instance in the North of Ireland where any Congregation of our Communion wanted that Ordinance for Ten years I love not confident unwarrantable assertions but I say if any such thing be it will be found that these Congregations have either wanted Ministers of our Communion or somewhat altogether extraordinary is the cause and no Church or Society should be judged by extraordinaries Page 162. A man may live comfortably amongst you to the Age of 30. or 40. Years and never receive and I could not compute that one in ten going to your meetings ever receive through the whole course of their lives Ans Blessed be God we can make it appear that not one of ten come to Age of our Communion but have received already with us which our Examination Rules can instruct and hundreds of witnesses testifie 2ly No man of our Communion come to the Age of 30. or 40. Years but is particularly noticed if he do not receive but where Scandalous Immoralities are found if he were 50. or 60. Years of Age such will not be admitted with us heartily wishing our Neighbours to take the like care To the Dissenting Ministers of Derry PAge 170 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 yet reason is reason from whomsoever it proceeds and I only desire that you would weigh seriously what I have
incapable of watching over so many souls Let the Reader observe and remember that Scriptural Pastors appointed to feed their flocks Act. 20. 28. are also required to oversee them this feeding and overseeing is the highest Ministerial power over the flock that any Officer in the House of God can claim by right and whoever pastorally feedeth by tenor of the same commission is to oversee which feeding and overseeing is to guide govern and rule by the Laws of Christ and therefore every Pastor hath this power by his Commission without being beholden to any other who has no other commission from Christ than themselves besides that Ministerial ruling is plainly ly declared to be the Right of Presbyters and therefore cannot without Sacriledge be appropriated or reserved by one to the prejudice of others 1 Tim. 5. 17. Next The Laity as the Author termeth them are desired to consider and lay to heart what he tendereth to them for he cannot prevail with them to come and receive instruction from his mouth Ans No doubt they do consider what is said but some of them say the more they consider the less they lay to heart and to say truth if readers take pains to consider well what they read there 's no danger of becoming Proselytes 2ly It 's complained that the people will not come to hear instruction from the Authors mouth Ans Is there none to give instruction in the Diocess if they come not to receive it from the Authors mouth are there not other Teachers of his own communion in the Diocess but this confirmeth what is abovesaid that he is the one appointed 2ly Can all the Dissenters of the Diocess of Derry come to hear and be instructed by his own mouth the whole body of the people being Dissenters where could be the hearing place where the voice to reach so many thousands 3ly Since this is the Authors regret that all the people come not to hear him his best relief is to take charge of no more than can hear him and then he is not only eased of his complaint and grief but besides shall be more conform'd to Scripture Rules feeding a flock personally wherever he is made Overseer for any man to engage in a Charge which he shall never be able to discharge is in accountable and his delegation to others under him that which he calleth his own charge and work hath no colour of warrand from any Scripture or Reason Page 182. In this Treatise I have not led you into long Reasonings or the intricacies of humane Learning but I have referred you to your Bibles Ans It was no doubt discretion to take care the Laity should not be confounded with too sublime speculations yet the Seraphick Patterns are too sublime for either Clergy or Laity 2ly Our people are referred to their Bibles the Author could not advise them better especially when they are well Expounded and the advice is to be the more regarded since the Authors own people are recommend but to the Book of Common Prayer as their best Family Devotion Ibid I would 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 than of what God commands Ans The Author saith well for Inventions being mens own Brats are dear to their Parents were they never so deformed 2ly He saith in probabillty this will be ever the humour of the World if it be still the humour of the World Why but it may be the Authors humour also for he is yet in the World as others And if he say of himself and his though they be in the World yet they are not of the World and that only a rable of reprobat Dissenters are the men of this World if this be the Authors sense of us he is but consistent with himself in what he elsewhere published that such as we are belong not to the Catholick Church and so are the men of this world in the worst sense being without Christ having no hope and without God in the world I could never learn of any other but a Pope that hath excommunicated so many famous Churches sound in the Faith Neither is this ignominy done to the Churches of God ever yet publickly retracted as it ought to be though detected published and solidly Confuted by Mr. Boyse Those whom the Author now writeth to have found it to their smart who are most fond of Inventions they cannot be bewildred where to find them many of them being excommunicated fin'd and confined for no other cause but non-complyance with unwarrantable inventions in the worship of God Page 183 and 184. The Author accuseth the Laity for bringing in extemporary prayers saying It's plain you have brought them into practice against the opinion of the Church governours and of the first Reformers who all did settle Liturgies in the Churches which they Reformed this Knox did in Scotland Luther for Germany Calvin for Geneva and the French Church Ans Was it the Laity taught their Teachers to pray conceived prayers No sure for the Spirit of God teacheth all the Children of God such prayers when the Author pleaseth let him answer the Scripture proofs I have brought for it we find Abraham the Patriarchs Job Moses the Prophets our Saviour himself and his Apostles all using conceived prayers without a form so that the best Church Guides has taught the people such prayers and not the people them 2ly Our first Reformers from Popery allowed some forms and did well in so doing when few qualified persons either for preaching or praying could be found so Homilies were appointed in place of preaching because the poor ignorant Priests could neither preach nor pray 3ly Our first Reformers did then pray conceived prayers themselves and limited no Ministers by forms of humane composure whom God gifted for extemporary prayers and all these Churches to this day use conceived prayers in their publick Assemblies Page 184. And let me tell you that it is no hard matter to give a reason why the generality of people are better pleased with such extemporary prayers than with forms for can any 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 should gratifie carnal and itching ears more than the fixed and setled prayers of a Church whereas there is a pleasure and a kind of sensual delight in the novelty of the other prayers and the Tone wherewith they are sometimes delivered makes the hearers imaginarily devout Ans Here is judging and censuring to the highest degree and that very judging which is forbidden of God for men to judge of mens hearts which is Gods prerogative For first he saith extemporary prayers are adapted to the fancies and humours of people that is when Ministers pray conceived prayers they fit these prayers for fancies as if they prayed to God that peoples
fancies might be humoured which were an atheistical profanation of prayer by what authority doth the Author judge the secret designs of the hearts of Ministers 2ly Have all those who hear and joyn with conceived prayers nothing but fancies and humors for their Religion and love conceived prayers because thereby their fancies are pleased then all who heard and joyned with the Apostles prayers which they never heard before and obtained many blessings by these prayers they were all deluded for only their fancies were pleased this is the very stuff we have from the worst of men in this age decrying all the operations of the Spirit of Grace as meer fancy Doth all Ministers in the Church of England who use extemporary prayer adapt them all to fancies and humours are all the prayers of the Reformed Churches adapted to fancies if our Author know of no better conceived prayers we need not admire that he is such an admirer of Forms or is it only we in the North of Ireland or in this Diocess who adapt our prayers to fancies Can the Author think of answering to God for such uncharitable judging We are thankful to God who assisteth us to pray against peoples fancies and humours but never for them Is this the spirit of meekness Is this the way â—o unite us Is this the way to make us live more easily together Is this to be modest in censuring 3ly Hath the Author this by Revelation that peoples delight in prayer is sensual and noâ— spiritual if he have it not by revelation how cometh he to know the internal delight of mens souls whoever hath run higher on Gods Prerogative of judging the secrets of mens hearts If the Author will suffer faithful plain dealing I would tender my humble Advice that he would judge more sparingly lest if such persons obtain real spiritual and Holy delight in prayer as in charity I hope some of them do he be found tampering with a most dangerous Tool that may give a wound to his Conscience hereafter not easily healed had the Author judged only of mens External Actions I should have said little but to judge of mens secret designs and delights is inaccountable 4ly We are told the tone wherewith conceived prayers are delivered makes the hearers imaginarily devote Ans It 's probable the Author may understand this better than we do for we are no such Admirers of tones in prayer as I hear some are having never either ejected nor rejected a Minister for want of this great gift of toning of Prayers but think it safest that every man use that natural way of speaking which God his Maker hath allowed him and to urge no man apishly to counterfit other mens voices which is never found to frame well with any man and just with God it should be so when men are either so simple as to be forced from their natural way of speaking or so Hypocritical as for applauses to be other mens Apes My humble opinion is that all Ministers should be sure in their own Consciences they are free of vain affectation of tones or vain words in their publick Administrations Next that such as hear and joyn in worship be not so much concerned with the manner of mens speaking as with the matter that is spoken and therefore cannot give my Amen to our Author's assertion else-where Page 165. The distinct affectionat manner of pronouncing and reading c. is absolutely necessary to give life and efficacy to it for the spirit of Christ is only absolutely necessar to give life and efficacy Paul's speech was complained of as contemptible yet life and efficacy by the blessing of God attended his speech Page 186. It 's manifest that extemporary prayers would be much more easie to most of us and less burthensome than the service we use Ans If this be received it must be on the Author's testimony for otherwise it 's improbable but if he would try conceived prayers a year or two in publick and then give his opinion that they are easiest his testimony then might go a great way I know no way such prayers can be easiest but when men have such assistance of the Spirit of prayer as rendereth them comfortable and therefore easie to him that prayeth and if the Author have experience of this it 's pity he should ever pray by a book for reading in the time of praying must needs be a great diversion to a Soul immediatly directing desires unto God reading being a distinct Act of it self having nothing of the nature of prayer in it nor any way to promote it but rather at least an avocation from the work of prayer for prayer of it self is sufficient work for the best of men tho' they be no hindred by another unseasonable work of reading and keeping mens eyes on a book which should rather be lifted up to Heaven after our Saviours example TO All My well beloved Friends of the Presbyterian Congregation at London-derry FInding you with other Dissenters in this Diocess Arraigned and condemned as the greatest Criminals for innovations in the worship of God as men of itching Ears whose Devotion is imaginary and fancies whose religious delights in the most Solemn worship is but sensual I could not but be concerned for your Vindication knowing that he who condemneth giveth sentence without Commission and therefore null and void as doth appear in my answers to the epistle directed to the Dissenting Laity of the Diocess of Derry whereby I was oblidged to stand up for you as injuriously exposed to the contempt of all who read your Character but be not troubled it being a small matter to be judged by man with whom in a little time you will be on even ground before God the judge of all who judgeth righteously therefore let it be your great care how you will stand in that Day and who will stand up for you for you shall soon have done with men high and low but can never have done with God and his Power either for your eternal solace or eternal punishment in belief and contemplation of that great Day when I hope to meet with many of you in Comfort I shall now give my serious advice being wearied of these empty debates and being more concerned to speak labour or write for your being fixed than others can be for your disquiet your blessed Right to the glory that shall be revealed 2ly Your holy practice as the way to that glory 3ly your peace and comfort for help to run and not weary until you come to possession is or at lest should be my great desire and concern And first in order to your established Interest and right to a blessed Eternity labour to be clearly and rationally satisfied that the religion you profess is of God such as you may without any fear of terrour adventur Soul and eternity upon that you are not beating the Air or running in vain think it not sufficient that you were so educated or that many