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
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
the Church in our Saviour or the Apostles time did sing any thing in Verse but we are sure they sung Hymns in Prose So that we have no certain Scriptural Warrand for the use of Verse or Metre Ans The Author hath raised a Dust which himself cannot blow away again and all for saying in place of singing in a most unnatural harsh rustick manner whereas we are all provided with a more decent melodious manner of singing the Praises of God But he saith God hath recommended to us Psalms and Hymns in Prose Ans God recommendeth to us the singing the Psalms of David which at God's direction were in Metre and therefore should be Translated into Metre that they should be fit for singing in our Language as they were sung by the people of God in the Hebrew that being their Language The Author confesseth the Hebrew Psalms were Poetical but not Verses or Metre Ans This is a contradiction and as much as if he had said they were Poetry and not Poetry for Poetry is an Art of making Verses by its Definition Therefore to say that Poetry is in the loftiness of the stile and manner of expression is without colour if Poetry want its numbers pauses and measures which are called its feet it falleth and is no more Poetry therefore the Hebrew Word properly signifieth a Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cantus poetica arte concinnatus ab amputare praecidere wherein pains is taken to have it fitted for Melody by cutting off what will not serve the due measures of Verse 2. The frequent directing the Psalms to the chief Musicians for publick Worship is an undenyable Evidence that the Hebrew Psalms were sung Musically The Melody of their singing was so pleasant that strangers required to hear their Songs not for the Matter but for the Musick and were it necessary many Testimonies might be adduced for confirmation of this that the Hebrews did sing their Psalms in Metre Gomarus in prefat ad lyram Davidis Quoteth Hieron in prefat ad librum Job Philo Jud and many others for it But the Author cannot find in the Primitive times they sung in Verse Ans Because they did sing Psalms therefore they sang Verses the Hebrew Psalms being formed by the direction of God in Verses to their hand But saith he we are sure they sang in Prose Ans But his saying so cannot make his reader sure one argument would do better than if he should say twenty times he is sure yet upon his own invisible assurance he affirmeth that we have no certain Scriptural warrant for the use of Verse Ans Our Scripture warrant for singing Metre is plain because first the Psalmes of David in Hebrew are Metre 2ly We are commanded to sing these Psalms 3ly Finding them in Metre they must be translated into Metre that we may sing them with understanding in our own language and melodiously as the nature of that Duty requires Page 9. He formeth an objection that I think neither worth his forming nor my answering viz. That some may fancy Verse was not in use in these countries and therefore they sang in Prose to this he answereth that Poetry was then at the highest perfection Ans The Author begs the question as if it were granted they sang all in Prose which we deny but 2ly If Poesie and Musick was so much in fashion they had been the more to blame if they rejected a decent and practised an indecent and unnatural way of singing And the next is no better viz If the Holy Ghost had thought Verse necessary he would have inspired some holy-men to translate the Psalms into Verse Ans There is no need of extraordinary inspiration when the light of Nature and it's improvement by industry can reach the end therefore this argument is not Cogent and his next objection is worse viz. That the Prophets of the heathen wrote their Prophesies in Verse to their gods We know not but this may be a reason why the Holy Ghost thought fit that such as were inspired by him should decline that way Ans He saith we know not and may be but are these arguments to what purpose should any man answer may be Yet 2ly his may be is too far especially considering that God had already directed the Psalms of David to be Musical and next because this is an unwarrantable encroachment upon the reasons and thoughts of the Majesty of God The Author cometh next to responses in the Praises of God Page 10th As the Scriptures prescribe as the use of Psalms in the Praises of God so they encourage us to offer these Praises by way of responses or answering for this we have the best example can be desired even the blessed Angels and glorified Saints so Jsa 6. 3. And one cried to another Holy Holy Holy is the Lord of Hosts Ans The Author mounteth too high in seeking a Seraphick pattern for though they be glorious Spirits yet the argument after examination will be found but a glorious flourish and for this particular Scripture quoted I shall make it appear there are no responses in it first in the Original he to him though the translation wordeth it another yet there is no more in the Text but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic ad illum one crieth but no other answereth therefore there is no response 2ly Responses amongst men require some difference in the matter but all that is cried is one thing in the Text no variation of a word 3ly Responses require speaking Successivly one after another but there is no such thing in this Text this then prejudgeth the reader to name a Text for probation of that which nothing in it can prove and so impose on inconsiderat People as if all were made good by Scripture 4ly Tho' there were alternal Praises by Seraphims yet Seraphick Praises are no pattern to us for Stated worship on earth as God willing shall further appear in answering to the Next Page 10th And the Church triumphant through the whole relation is I think constantly represented praising God after this manner so Rev. 7. 9. the multitude that represent the people cried with a loud voice Verse 10th Salvation to our God which sitteth upon the Throne and to the Lamb And then the Angels and elders who represent the Clergy perform their part Verse 12th saying Amen blessing and Glory and wisdom and thanksgiving and honour and power and might be unto our God They are represented the same way answering one another Chap. 19. 1. I heard agreat voice of much people in Heaven saying Alleluia this they repeat Verse 3. c. The reader may peruse the place it self Ans 1. The Author supposeth without any Proof that these Scriptures speak of the Church Triumphant but judicious commentators and many of them judge that both these Scriptures relate to the Militant Church in the 7th Chap. They are Praising for the begun deliverance from Antichrist Tho' the expressions of their praises be in
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
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
distinctly what is maintained by the Author and what is denyed by Dissenters but he abruptly ingageth in Probations before his Reader can know what it is that must be proved whereby its impossible for him rationally or convincingly to place a Censure as for instance in this same Chapter he beginneth off hand with his Proofs of Bodily Worship which Dissenters deny not and so goeth on imposing on his Reader as if we were all stated Enemies to Bodily Adoration which is an injust Imputation 2ly The Authors stating of Bodily Worship as bodily without internal Adoration as one of the distinct grand parts of Worship by its self is not safe because Bodily Worship separated from internal adoration can be no acceptable Worship to God which is the rather to be adverted because in the following Discourse it will appear that the Author will have it Worship yea accepted Worship where not only there was a privation and want of inward homage but a fixt hatred of the Object externally worshiped Before I proceed to examine the Authors Arguments it will not be amiss to take notice of his Concession on this Head Page 133. saying But that in whatsoever place or whatever time in whatsoever posture we offer up our Spirits and hearts to God we are accepted of him This must be whether we pray sitting lying standing or kneeling c. This breaketh the bones of all his arguments seing praying with grace in the heart will be acceptable to God in any posture All the Author hath on this first Section until Page 106. are probations for bodily worship or external Adoration and the Scriptures quoted we accept without dispute knowing we should glorifie God in body and Spirit according to his command But here he beginneth a retreat from his concession as too ample and to say truth it was too large being so ill cautioned his words now are It being a contempt of God and contrary to his Commands to pray to him for instance without some posture of adoration when we can do it Ans This is an unwarrantable censure besides it 's being contradictory to his Concession for Elijah so far as we can understand by his circumstances might have choosed another posture when he sat and spake to God 1 Kings 19. 6. whom we cannot charge with contempt of God being a Prophet so zealous for his glory When our Saviour gave the miracle of feeding so many thousands with a few loaves Matth. 14. 19. he commanded the people to sit down on the grass and looking up to Heaven he blessed and brake c. Here was sitting at most Divine and Solemn worship and yet no contempt on the peoples part for they were Commanded to sit down Godly men who are acquainted with continual resorting into God and making their requests known to him in every thing praying alwayes may often in a day yea possibly in one hour direct their prayers unto God The Artificer in his Shop the Merchant in a publick Exchange the Souldier at his Post may find it necessary to send from their hearts many ejaculatory prayers in the posture they are in without contempt of God tho' they could alter their posture knowing they might have moe than one of these short usual prayers before they could get the posture of their bodies altered and fitted for external adoration so that the Author should have better cautioned his censures Page 107. 108. Are only proofs that bodily worship is due and therefore no answer necessary seing we are as much for it as the Author in the season God requireth it but in this last Page he giveth instance of bodily worship from devils our Saviour looked on this bodily worship to be so indispensably his due that he accepted of it from the very Devils Mark 3. 11. And unclean spirits when they saw him fell down before him and cried thou art the son of God Ans The Author is proving the duty of bodily worship and how Devils who are spirits can perform bodily worship I know not seing they have no bodies but what they assume or possess It 's certainly the duty of Angels good and bad to Adore the Son of God but an example from their manner of worship to bodily worship is not rational when we seek examples of that which is to be performed bodily we must seek it from such as have bodies and Devils possessing bodies are but miserable examples and to say the worship of Devils was accepted by Christ is a piece of new Divinity for accepting a performance imports approbation approbation of an Act imports it's conformity to the Rule God hath prescribed how then any actions of Devils can be accepted approved and conformed to the rule given by God whatever that rule was let the Author make out Christ came to destroy their works this should the rather be observed because of what the Author sayeth Page 110th But bending or bowing of the body is that which is properly in Scripture called worship as signifying immediatly and naturally the bending and submission of our Souls and nothing else How the external worshiping of Devils will naturally signifie the submission of the minds in Devils who hate Christ and his Dominion let the Author see to it I shall have occasion for farther Reflection on this hereafter and so pass it now and that our Saviour accepted their service is against the Text for he rejected it not liking such preachers withal it 's most probable these Devils designed a publick affront to our Saviour in giving him a testimony as his friends that so Christs malicious enemies might have their blasphemy fortified that he did cast out Devils by the prince of Devils as followeth in the same Chap. verse 22. by the prince c. Page 110. If we look into the Scriptures we shall not find praying praising c. Termed worship they are indeed duties which we ought to perform to the honour of God but not immediat direct Acts of worship properly so called and in a few lines after praises immediatly signifie the sense we have of Gods Excellencies Ans Why then did the Author in his distribution of worship into its parts set down praises in the front as the primary worship if it be not a direct Act of worship 2ly Praise is more then a sense of Gods Excellencies having Emanant Acts towards God the object and is not only a Religious impression 3ly With the Author 's good leave the Scriptures speak very properly and there we find praising and glorifying God allowed the name of worship Psal 86. 9. All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy Name Praise is the most direct and immediate glorifying of God and the most proper Act of Adoration Psal 66. 4. All the Earth shall worship thee and shall sing unto thee they shall sing to thy Name Ibid. But bending or bowing the body is that which is properly in Scripture called worship See this
take hold of his Covenant and when you are about it beg that he will accept of you graciously for if you be sincere in that work you cannot but Admire and Adore the riches of that love aecepting such worms into so glorious a Bond and Union such a Bond as will keep you when you cannot keep your selves a Bond as oblidgeth us to be the Lords and not our own how strengthning and comfortable is it when a man can say I am thine Lord save me my soul hath said unto the Lord thou art my Lord. when the Author and finisher of Faith hath graciously given you to believe then you may humbly beseech God to give his Seal to so great a Transaction in whom also after that ye believed ye were Sealed with the Holy Spirit of Promise ye may warrantably beg of God that he would give of his spirit whereby ye may know the things that are freely given to you of God and thereby know ye are of these whom God hath set a part for himself that the Lord himself in what manner he pleaseth would say unto your soul that he is your salvation The Lord having not only in mercy established your judgments but given you good hope through grace then you are to hold fast what ye have received and be as a fountain sealed not losing what ye have wrought or God hath wrought for you but improving it for the glory of the giver and your own stability not hearkning to suggestions and temptations that have a tendency to raze the foundation already well laid as if it were to lay again whereby some are rendered miserable in their religion being as a City without walls and their hearts as the high way that any destroyer hath access to we are to leave the principles of the doctrine of Christ fix'd and unmoveable not to return on them as still disputable by every new temptation but to bolt all such temptations out of doors on the first view as sent to obstruct our progress and going on to perfection as we are commanded 2ly As for practice remember the words of our blessed Redeemer Whosoever heareth these sayings of mine and doth them I will liken him to a wise man who built his house upon a Rock without a Godly practice our most splendd Buildings are but on the Sand which causeth inevitable ruine at last we are to Glorifie our heavenly Father by bearing much fruit all we have from God must return to the glory of the Giver for all things are for himself You have God to walk before as still under his Eye and willing he see all you do content he search you though you know the Heavens are not clean in his sight and far less polluted clay yet satisfied he know your heart toward him that he hath made you hate what he hateth and love to do these thing that are pleasing in his sight you are Commanded also to walk with him as near unto him yea to walk in him and so to be Supplied for walking before him and with him O the happiness and dignity to be found in this walk if a Prince would permite you to walk with him but half an hour how would you be surprised with Joy what hope would it raise of future Favour how ready would you be to Publish it but this walk wherein I cannot so much as mention a Comparison ye may have for ordinary which cannot but be the Wonder of all who attain it Will God in very deed dwell with men on the Earth But few admire it because few attain it By your Practice and Holy Conversation you must Glorifie him before men let your light shine that others seeing your good works may Glorifie your Father which is in Heaven and yet take care you do not your works to be seen of men for vain glory to your selves Happy is the man who formeth his Conversation for Convincing and Edifying of others and yet willing himself never to be seen or notticed this is the man formed for God to shew forth his Praise yea blessed is the man who doth or ever did any thing inteerly for Gods glory it is worth the labours of our whole lifetime to have the Comfort of it when we must go the way of all the Earth and miserable is the man who breathing out his Soul into another World amongst other Imbodied Souls hath this to go with here is a Soul that never did good but hurt to other Souls helped none to Heaven but many to Hell Let these few things be your care in all commpany to do no hurt to receive no hurt to do good and receive what good ye can learn of others Walk within your House with a Perfect heart give good Example to your Families that neither Child nor Servant may die or remove from you without some help to their Souls that all of them may have it to say your Company was their Blessing Command your Houshold to seek and serve the Lord let them all have the Benefite and Example of Familie-worship shewing forth the Loving kindness of the Lord in the morning and his Faithfulness every night see that Pride hinder none of you to Pray in your Families as thinking ye are not so Gifted as others though your Talents be few yet by improving they grow Let none of your Families be as the Families of Heathens who call not on God be not Instruments of hardning your Children or Servants against Familie-worship when ye are gone be not Snares to their Souls by giving them occasion to say they never saw family Prayer practised nor the word of God read nor his Praises Sung See that secret Prayer be not neglected by any older or younger who are capable in the Family the neglect whereof of it self will prove a person to be ungodly for every Godly one will pray and every Child of God hath an inclination and some measure of help to Pray by the Promised spirit of Grace and Supplications if you have not a Disposition to Pray you have not the Spirit of Adoption Remember the Sabbath be kept Holy in your Families waste not that Holy time in idleness come and bring all you can with you to Worship God in the publick Assemblie Find not your own pleasures nor speak your own words on the Lords day it is a great Discovery of a Conscientious Christian who though tempted by others yet dars not profane the Sabbath by worldly Discourse weary not of Sabbaths but account them a delight and a merciful gift of God for the good of our Souls it hath been the Comfort of growing Christians to think on the Sabbaths drawing near knowing they might then warrnatably lay aside all Earthly cares and thoughts and so inteerly Converse with their God some of you have your daily bread to labour for through the week whereby ye are sometimes scanted for time to your Souls therefore loss none of your Holy time but when you are not at publick
worship be often at Prayer though the Sabbath must not be your only praying day read much Scripture and what profitable Books ye can purchase not books of Controversie being unsuitable for a Sabbath of Holy soul rest but such Books as do most press the Power of Godliness and Heavenliness of mind helps to prepare you for an eternal rest and in a special manner be requested not to neglect Meditation ye have much time on Sabbaths besides what is spent in publick worship and as you have much time so have you much necessary Holy work and it will be your Advantage to fix on some Method for the seasonable managing of every Duty and among other duties take some portion of the time for Meditation by it self when you are alone to mind the great works of God specially the great love of God manifested in the work of Redemption particularly to Meditate on the Blessed Redeemer and his Resurrection from the Dead and whether your selves do partake of the Power of his Resurrection if you be risen with Christ from your Death in sin For we have the Lords day in Memory of his Resurrection therefore the Meditation of it's Benefits is a most proper Lords days work most sweet to such as can say he hath begotten us again into a Lively hope by the Resurrection of Jesus Christ from the Dead being Children of God and Children of the Resurrection It is profitable also every Lords day after puklick worship to Meditate what hath been the Voice of God to us that day in particular that there may be suitable returns in our Practice I shall add only one word to you who are Masters of Families that you make Conscience of calling your Children and Servants to an Account of what they Hear in publick and of their proficiency in knowledge of the Principles of Christianity I must now Contract what I would say further though your true Comfort and Peace be much desired that you may Rejoyce and work Righteousness finding all the Paths of Wisdom Pleasantness and Peace the Joy of the Lord is your strength and the peace of God shall keep your hearts and minds when men are loading you with Reproaches God will plead the Cause of your Reproach and give Joy that no Stranger shall intermeddle with And that ye may be enabled not only to Suffer but to take pleasure in Reproaches for Christs sake possessing your Souls in Patience and Rejoycing in hope of the glory of God Labour 1. To have your Calling and Election made sure blessing God for such a Command and that many poor sinners on Earth have been made to know their Interest in a Building of God eternal in the Heavens that God had wrought them for the self same thing and given unto them the Earnest of the Spirit see that ye be wrought and made meet for that Inheritance for as Christ prepareth the Mansions so he prepareth the Inhabitants this requireth Diligence and let it not be wanting If God in his mercie give you the earnest of this Inheritance then grieve not the Holy Spirit whereby ye are Sealed unto the day of Redemption Beware of all sinning against Light and Wounding your Conscience for the Spirit beareth witness with our Spirit that we are the Children of God that is with our Consciences therefore be most tender of your Consciences that they be not defiled and so Rendered incapable of witnessing for your Comfort Endeavour to so grow in Grace and Spiritualness of mind that you may understand what it is to Delight in God blessing him also for this that there is such a Command in the word of God that ever any sinner on Earth is allowed so great a Dignity and Comfort but since it is allowed and required seek by all means the Experience of it that what ever be your Lot in the World you may declare your Lines are fallen out in pleasant Places and ye have a goodly Heritage and in all your Trials or Distresses may go unto God with humble confidence as your exceding Joy great is the Wo of that man who is miserable in this Life and God a Terror to him also a Christian therefore should not cease his endeavours until every thought of God be a Pleasure knowing him to be his own God and Father in Christ this will make you think no way so Pleasant as going to God this will make frequent Praying no Burthen this will make continual Resorting unto God in some respect easy as constrained to it by Love this will raise you above your worldly Griefs and above the Censures or Revilings of men here you find a Retiring and hiding Place from the Tempests and Storms which overturn others do not ye then Depend upon Creatures for your Comfort let every man prove his own Work and then shall he have Rejoycing in himself alone and not in another do not so much Idolize men either good or bad as to have your Comforts Ebbing or Flowing as they Frown or Smill it being below a Christian indeed the Sourse of whose Comforts is he alone who saith I even I am he that Comforteth you who art thou that thou shouldest be afraid of a man that shall Die and of the son of man which shall be made as grass FINIS