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
do but write what the Author himself hath said and so he is answered But the Author judgeth it fit to consider the several parts of Prayer distinctly by themselves such as Confession Supplication Intercession c. Ans What other design the Author may have for branching out of Prayer into so many parts and then quoting Scriptures for Forms to each part I know not but if he hath taken all this pains for us 't is so much labour in vain Because all that these Scriptures a mount to is that God hath often prescribed words none of us deny who take it for an unjust Imputation that we are against all Forms We are alwayes for a Form of sound words we are for the Lords Prayer as a perfect pattern we are for the Forms prescribed in the Administration of Sacraments and for an orderly decent Form in dispensing all Gospel Ordinances that all be performed decently and in due order without confusion by intermixtures and intercessions as is the manner of some others and observe a Scriptural Form of blessing or prayer with the Apostles words before our publick Assemblies be dismissed Page 26. The Author engageth his probations from Scripture all which I might rationally dismiss with this one answer that they prove nothing which we deny But least some weak or byassed Reader should think Scriptures too hot to be touched by us they shall be particularly consider'd Deut. 26. 3. 5. And thou shalt go unto the Priest that shall be in those days and say unto him c. And again thou shalt speak and say before the Lord thy God A Syrian ready to perish was my Father and he went down into Egypt c. Ans The occasion of repeating these words is not the same now as then fo these who were appointed to speak these words were to bring their first fruits in a Basket and go to that place which the Lord should choose and then speak these words we have neither the Priest to go to nor the place therefore this Form bindeth not us as the Author acknowledges Page 29. 1 Kings 8. 47. Saying We have sinned and have done perverslie we have committed wickedness and Daâ— 9. 5. We have sinned and committed iniquitie and have done wickedlie and have rebelled this the Author sayeth is the same form of words Ans The Reader will see the very words are not retained in these Scriptures how are they then the same form of words seing words are all the Debate why doth he quote Scriptures that hath not the same words 2ly The Author in the same page sayeth other words might be joined with them or varied To what purpose then is there a Dispute for the precise words of a Form seing they may be enlarged or varyed Psal 51. also is urged as another Form wherein David confesseth his sin Ans This is one of the Psalms God hath prescribed us to sing and therefore we sing it but use it not as a form of Prayer or Confession therefore 2ly Consider no man should make Murder and Adultery a part of his confession to God in Prayer except he be guilty of these sins The Author bringeth it in unadvertently as a pattern of Confession binding others to the same words in their Prayers whether they be guilty of these sins or not yet we sing this Psalm as a prescribed part of Worship safely having instruction thereby Psal 78. Cometh next as a general Confession of the whole people Ans And what then for we should and often do confess our sins together to God 2ly But that it should be only in these words mentioned in that Psalm the Author himself doth not urge for saith he in the same Page 27. Confession should be made to him in that manner Deut 26. 13. 15. Then thou shalt say before the Lord thy God Look down from thy holy habitation c. and Hos 14. 2. Take with you words Ans The Author answereth himself if there be occasion the words may be enlarged or varied the same answer serveth the instance he giveth from Psal 90. Numb 6. 23. On this wise shall ye bless the Children of Israel Ans This Text answereth it self on this wise that is after this manner and so may be varied which the Author alloweth Joel 1. 14. Gather the Elders c. and say unto the Lord alas for the day and Joel 2. 17. Let the priests c. and say Spare thy people O Lord. Ans The occasion of repeating these words is not found with us and so the Author dismisseth it as not obligatory Numb 10. 35. Moses when the Ark set forward said Rise up Lord and let thine enemies be scattered Ans The last answer serveth this also for we have not now a moving Ark amongst us and therefore no occasion for repeating that form of words as the Author in that same page acknowledgeth Page 30. The Psalms have manie prayers in them and few of them but what are most excellent forms of prayer such as 4 5 6 7 9 10 11. Ans The Psams of David are formallie Psalms not prayers whatever Prayers be in them why then should the Author impose another than the usual name the Holy Ghost hath given them 2. The Author here seems to bring in the Psalms as their Liturgies for Prayers otherways why doth he name them as the constant Liturgie performed in their Temple as if they had no other Prayers but Psalms which is against himself Page 30. where he saith They had some certain forms of Prayers Page 30. The Author cometh to New Testament Examples and Prescriptions I think it is certain That our Saviour and his Apostles prayed by a form for they joined in the Worship of the Temple and of the Synagogues Ans He thinks it certain I think it not certain and what benenefit shall the Reader have by either of these Probation is better than I think and for the reason he giveth That Christ and his Apostle were frequently in the Temple Ans Tho Christ was frequently in the Temple and Synagogues that therefore he joyned in their Traditional Corrupted Worship can never be instructed for he preached against their manner of Worship as vain and that he would then joyn with a vain Worship is worse than Gratis dictum tho he did every where regard the pure Worship of God 2ly It 's ignominious to the Son of God to say that he used forms of Prayer since all forms have been prescribed for the help of weak sinners This fondness for forms I see rusheth men into dangerous precipices for 't is not safe to cast such an imputation on him who is the Wisdom of the Father and if the Author shall say that though Christ needed not forms Himself yet he might use them for example to others to use Forms Ans This also is said without Book for it can be no where proved by any part of Scripture that ever Christ Prayed by any form though he taught them to Pray by prescribing
them a Prayer but did not Teach them to use forms by his using them nor bind them to the words of any form Page 31. The Author cometh at last to put the matter out of debate Our Saviour hath put this matter out of all dispute with impartial men by prescribing a form to his Disciples when they desired him to teach them to pray Let the Reader observe a few things before I come to particular Answer 1. That the Lords Prayer being a Form and Pattern from Christs own Mouth we judge our selves obliged to a great veneration thereof 2. This Pattern being a sum of all we are to pray for we judge no Prayers warrantable but such as are agreeable unto it 3. We are still to pray this Prayer albeit we use not its precise words 4. That this same Prayer may be warrantably prayed in its express words verbatim is acknowledged and that none should be offended when it is so used providing it be used with reverence and duly placed in the Worship of God 5. The Authority is so great and the Institution so plain that if we be not warranted by the same Authority to use these or other words in Prayer then we should be indispensibly obliged to use these very words precisely 6. But if the same Authority allow us to use other words though still the same Prayer then the obligation to the same words only ceaseth and none should be offended when other words according to the same pattern are made use of in Prayer Remember also to observe the Author's Concessions already mentioned as to all forms of Prayer And another Concession in the general Page 153. which will contribute to clear the Subject in hand Yet in a controverted place of Scripture concerning the meaning of a Command of Christ relating to some positive duty I take the constant practice of the Church from the Apostles downward to be a good means of determining the sense of it The Author had done well to make the Reader understand more distinctly what he is disputing for if this be his Thesis that no words in Prayer are lawful but the words of the Lords Prayer let him speak it out and hold by it for he often giveth his Reader ground to think so by his Arguments particularly Page 33. and 35. These things being premised I shall now God willing give particular answers Page 31. The Author sayeth For we find his way of Teaching them was not by directing them to wait for the impulses of the Spirit and immediat Inspiration and afterward but prescribing them a form of words and commanded them to use it Luke 11. 2. And he said unto them When you pray say Our Father which art in Heaven c. Ans The Author 's terming the assistance of the Spirit of Grace waiting for impulses and immediat inspiration is unsavoury at best for if he mean the way of Quakers who will not pray before they be previously moved by impulses it is not candid in him to throw this imputation on others who disown that manner of waiting But 2ly We are obliged to pray and wait for the assistance of the Spirit of Grace and Supplications Christ having promised to give the Holy Ghost to them who ask him Commanding expresly to wait for his promised Spirit Acts 1. what ever extraordinary Gifts were then to be given yet the Spirit of Prayer was included as was found by experience afterward so that exposing of this waiting without due caution is dangerous especially in an age when profane Atheists are ridiculing all the gracious Operations of the Spirit of Grace as Enthusiasm and so to have us back to Heathenism 3. Tho we are not now to wait for extraordinary and immediat Inspiration yet we are to wait for the ordinary assistance of the Spirit of Grace and Supplications promised to all Believers The Author quoteth Luk. 11. 2. but not Matth. 6. 9. which saith after this manner therefore pray ye It was not fair to cover this Scripture which giveth occasion to remember another of our Authors Imputations page 95. where he chargeth us with a design of concealing Scripture how unjust the world knoweth however the keeping up of the parallel Scripture to Luke 11. is a concealing of Scripture in the very season when it should be published did not the same mouth which uttered these words say utter also these words Pray after this manner are they not of equal Authority and equally necessary for the Reader to understand 2. No man will say this variation in the very entry of the Institution was fortuitous or unnecessary but for some peculiar instruction to the followers of Christ that they might understand how to improve this pattern of Prayer 3. Therefore we owe as great veneration to the words of Christ Matth. 6. 9 as to his words Luke 11. 2. 4. Christ himself in the Institution maketh a considerable alteration of the words which plainly evinceth that it was not so much meer words as matter and substance that Christ taught his Disciples 5. That the difference as to words is Conspicuously great let them be particularly considered 1 Math. Hath After this manner Luk. hath say 2 Matth. Hath Give us this day our daily bread Luke hath day by day 3 Matth. Forgive us our Debts Luk. Forgive us our sins 4. Matth. As we forgive our Debtors Luk. For we also forgive every one that is indebted to us 5. Matth. Hath a large conclusion For thine is the Kingdom and the Power and the glory for ever Amen Luke Hath no conclusion nor so much as Amen 6. The difference then being so great in wording of this Institution it must some way be instructive to us none daring Impudently or profanely to say it flowed from a negligent omission That then which natively appeareth is that it was never Christ's design to limit us to bare words Why is it delivered to us in different words But to shew we may use different words and keep by the matter 7. Whichsoever of the Evangelists a man shall follow in this Prayer he shall be constrained to use different words from the other Evangelist and yet both are the Institution of Christ Therefore by Christs Institution different words are warrantable in praying this Prayer seing the Institution it self is in different words 8. If it had been Christs mind that only these precise words should be used in Prayer then the Apostles would have used these words of Prayer for as the Apostle saith we have the mind of Christ but we do not find that the Apostles in their Prayers ever made use of these very words it cannot be said they prayed none for we have their Prayers recorded It cannot be said that they forgot or were negligent of their Masters command for great grace was upon them all it cannot therefore be said that they were left of God to their inventions in prayer for God did shine upon them and helped them to pray with great success and
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
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
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
immediatly after their praying they were filled with the Holy Ghost Act. 4. 30. Yet in all these Prayers we find not the Form of the Lords Prayer used by any of them as to it's words tho' none should doubt their keeping by the matter Now let the Author say plainly whether the Apostles sinned in not using that Form of words or if they did shake off the badge of their profession by omitting to use these words For the Author calleth this Form of prayer the badge of our profession If he say they got extraordinary help for Prayer I would soon answer that the more bountieful their Master was to them they should have been the more tenacious of any thing concern'd his honour as a Badge of their profession Add to all this our Authors Concession above-mentioned that the practice of the Apostles is the best way to know the meaning of a positive command let him now make application for the constant manner of the Apostles praying was by using other words Object But the Apostles might pray this Form in words tho' it be not recorded to us Ans De non existentibus non apparentibus idemest judicium that which appeareth not is to us as if it did not Exist Page 32. He saith that which the Disciples desired of Christ was not to teach them absolutely or in general to pray but as John taught his Disciples that is to give them a Form of prayer Ans All this is gratis dictum without any proof for first to say that the Disciples were so self-conceited that they needed no Instruction from Christ as to the matter of Prayer but only a Form of words is unwarrantablly asserted 2ly That John gave his Disciples a Form of words is but the Authors conjecture for he might give them direction as to the matter of Prayer without restricting them precisely to words as Christ himself did teach his Disciples not limiting them to words Page 33. Saying the substance of it in other words will not answer the intent of this command Ans I have proved the contrary already that when the substance of that prayer is observed the Institution is observed though the words differ Ibid. We are sure the substance of the prayer is put by Christ in the most apposite words c. Ans I am sure of the same that there are no words better but I we lay not aside these words for we use these words and are both constrained and allowed to enlarge upon these words according to our various necessities and the vast treasure of matter comprehended in each petition of the Lord's Prayer It 's neither contempt noâ— neglect of these very words but rather that each of these most excellent words is as a Store for many necessary words of our own For the Author to call all other words Invention by way of contempt is groundless if he mean all other words are unwarrantable Invention then let him speak out plainly and if he stand to this then he chargeth the Apostles with unwarrantable Invention in the Worship of God then he chargeth the Church of England with the same guilt for she alloweth frequently other words in Prayer then he contradicteth some of his own words mentioned already saying that he doth not condemn extemporary Prayers as unlawful yea his own words in the next foregoing Page 33. where he sayeth whatever other prayers we offer to God this ought not to be omitted where the Reader may observe by the way that the Author by these words other prayers goeth farther from the Lords Prayer than we allow for we disown other prayers than the Lords Prayer tho' we use other words we are oblidged still to pray the same prayer not other prayers Page 34 When we take the liberty to word our own prayers we may forget some things Ans No doubt but we often forget and so stronger Christians than we know not sometimes what to ask as they ought But 2ly Do not you also sometimes forget hath a Form made you perfect Is the repeating of these words a remembring all that is contained in the Petitions of the Lords Prayer and when you have remembred a part may you not forget what is most necessary for you to insist upon was not the great Apostle sensible of this when he knew not what to ask No doubt he knew the Lords Prayer as well as you it he had been of your mind he would not have been so pinched since the Form of words would Cure all 3. This trusting to words savoureth too much of the opus operatum that Papists lean to judging the efficacy of prayer to be only in the words and therefore regard not what their minds be exercised with and in the very time of their prayers can Salute or speak to one another providing they get the Task of so many words said out at length Page 34. He objecteth again they who lay aside the words of the Lords Prayer are in danger to lay aside some of the substance of it also particularly the substance of that Petition forgive us our trespasses as we forgive c. And some saith he publickly dispute against the Form for this very reason Ans Whether men use the words or not they are ready to forget as all should acknowledge 2. That which is said of some mens omitting that Petition forgive us as we forgive c Doth not appear a forgeting as it 's represented by the Author but a Stated quarrel with the prayer it self this we abhor as a presumptuous challenging of the Author of that Form and therefore disown and Declare against all Disputes which Reflect or accuse any of Christ's Institutions or any part of them Yet 3. Since Forgiveness is to be sought on these Terms as we forgive others â—t concerneth all narrowly to search their Conscience whether from their hearts they forgive others as they would be forgiven of God for if this be not endeavoured men do but proâ—ane that Prayer men should also examine their Actions lest by these Malice be discovered and so their professing to forgive others be found a deceiving of themselves and Hypocrisie in the sight of God If I should be found Persecuting others with all the power I could and would not endure their Neighbour-hood tho' sober and peaceable men I would be obliged to Charge my self with Malice against them and therefore had not forgiven them and so could not but profane that prayer if I did not repent and amend Page 35. This prayer being given us as a Badge of our profession a Summary of our duty as Christians and a Form of sound words it 's no more lawful to alter it than lay it aside and it would be the same presumption and hazard to substitute other words in stead of Christ's and therefore the words must no more be altered than the words of our Creed Ans 1. That the Lords Prayer is given as a Badge of our profession is spoken without Book it 's given
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
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
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
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
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