An answer to a late book intituled, A discourse concerning the inventions of men in the worship of God, by William, Lord Bishop of Derry wherein the author's arguments against the manner of publick worship performed by Protestant dissenters are examined and by plain Scripture and reason confuted, his mistakes as to matters of fact detected, and some important truths concerning the spirit of prayer and external adoration, &c. vindicated / by Robert Craghead ...

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 pre∣pared 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, accor∣ding 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 pra••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 pro∣vided 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 oc∣casion to enlarge or vary the Form.

A 2d. Concession is Page 29. In these words from whence it ap∣pears 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, whe∣ther 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 contra∣diction 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, 'tis 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 a∣gainst 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 perfor∣med decently, and in due order, without confusion by intermix∣tures and intercessions (as is the manner of some others,) and ob∣serve 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 nei∣ther 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 Da•• 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 Con∣fession; 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 unadvertent∣ly, 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 in∣struction 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 repeat∣ing that form of words; as the Author in that same page acknow∣ledgeth.

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, what∣ever Prayers be in them: why then should the Author impose a∣nother than the usual name the Holy Ghost hath given them.

2. The Author here seems to bring in the Psalms as their Litur∣gies for Prayers; otherways why doth he name them as the con∣stant 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 Syna∣gogues.

Ans: He thinks it certain, I think it not certain, and what bene∣nefit shall the Reader have by either of these? Probation is better than I think, and for the reason he giveth, That Christ and his A∣postle, were frequently in the Temple.

Ans: Tho Christ was frequently in the Temple and Synagogues; that therefore he joyned in their Traditional, Corrupted Wor∣ship, can never be instructed; for he preached against their man∣ner of Worship, as vain, and that he would then joyn with a vain Worship, is worse than Gratis dictum, tho he did every where re∣gard 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 'tis not safe to cast such an imputati∣on 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 pro∣ved 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 particu∣lar Answer.

1. That the Lords Prayer being a Form and Pattern from Christs own Mouth, we judge our selves obliged to a great vene∣ration 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 ex∣press

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 men∣tioned, 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 Pray∣er, 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 im∣mediat Inspiration: and afterward, but prescribing them a form of words, and commanded them to use it, Luke 11. 2. And he said un∣to them, When you pray, say, Our Father which art in Heaven, &c.

Ans. The Author's terming the assistance of the Spirit of Grace, wait∣ing

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 wait∣ing: But

2ly, We are obliged to pray and wait for the assistance of the Spi∣rit of Grace and Supplications, Christ having promised to give the Ho∣ly 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 A∣theists 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 Spi∣rit 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 Scrip∣ture, 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 Insti∣tution, was fortuitous or unnecessary; but for some peculiar in∣struction 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 alte∣ration

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 Institu∣tion, it must some way be instructive to us, none daring Impu∣dently, 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 dif∣ferent 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 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, accor∣ding to our various necessities, and the vast treasure of matter com∣prehended in each petition of the Lord's Prayer: It's neither con∣tempt no•• 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 con∣tempt 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, what∣ever 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 opera∣tum 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 for∣get as all should acknowledge.

2. That which is said of some mens omitting that Petition, for∣give us as we forgive, &c Doth not appear a forgeting, as it's re∣presented 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, ••t concerneth all narrowly to search their Con∣science, whether from their hearts they forgive others as they would be forgiven of God: for if this be not endeavoured, men do but pro••ane that Prayer; men should also exa∣mine their Actions, lest by these, Malice be discovered, and so their professing to forgive others, be found a deceiving of them∣selves, and Hypocrisie in the sight of God: If I should be found Persecuting others with all the power I could, and would not en∣dure 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 profes∣sion, 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 pro∣fession, 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 deca∣logue of faciendorum, and the belief of credendorum: why doth the Author confound these things, which hath been judiciously distin∣guished 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 re∣mains 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 ob∣jection, but passeth that which is most material, as is observed al∣ready.

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 oc∣casion.

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 un∣necessary 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 de∣termineth these occasions, whether God or men? let the Author once clear this, that we may know what occasions he understan∣deth.

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 no∣thing 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 know∣eth the manner how unbodied Spirits speak to God, having nei∣ther 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. Ge∣nerally 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 there∣of, seing the Institution by one of the Evangelists hath that word expresly.

3ly, As the people joyn in the whole Prayer with the Mini∣ster, 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 ano∣ther part of the service, Chap. 6. 3. He blessed first the people. Second∣ly, He blessed and thanked God. And lastly, Offered that Divine Pray∣er 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 pre∣vent 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 Re∣sponse 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 Spi∣rit, 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 giv∣ing 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 a∣gainst 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 wor∣ship 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 un∣derstood not what they heard.

4. The Author cannot prove that it was ordinary in all Chri∣stian Assemblies, to use this word▪ Amen, in conclusion of their Wor∣ship, for we find it not used in the Apostles publick Prayers re∣corded.

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 Thanks∣giving? 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 pre∣viously understand of them, more than if they were all extempo∣rary 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 ex∣clusion 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 un∣lawful.

2. If the Author say, they are uncertain to the hearers, I an∣swer, 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 a∣ny thing, it is this, because extemporary Prayers are uncertain, there∣fore 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 Pray∣ers as unlawful, and there may be some men able to express them∣selves significantly and decently ex tempore; and at other times u∣sing Arguments against all such Prayers, as if none of them were law∣ful; 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 uncertain∣ty, 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 fre∣quent Concessions. 3. And is against the manner of praying in the Apostles time, when the Apostles prayed publickly, the peo∣ple 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 Mini∣sters

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 a∣gain and again he telleth the World that all he asserteth is war∣ranted by Scriptures: Whereunto I answer, (as he often giveth oc∣casion) that the Scriptures quoted by him, are no way apposite to his purpose: for which I crave no better than a judicious Read∣er, 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 Reformati∣on, by whom were they used? We can know of none that used these Forms before the Reformation, but Papists; and if the Au∣thor 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 Pray∣er, before the Author gave this hint.

SECT. 3.

WE are desired to examine whether our way hath a solid foun∣dation 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 en∣abling their hearts to conceive, and their tongues to express conveni∣ent desires to God; I intreat you to consider what promise or founda∣tion, 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 fair∣ness 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 com∣pare 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 ex∣press, 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 be∣tween praying that enabling, may be given, and that it is already gi∣ven.

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, where∣by 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 gi∣ven, because they are Children 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; therefore to all the Children, every child of God being in a state of adoption, this help is appro∣priated 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 hav∣ing 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 concern∣ed 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 concern∣eth 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 e∣ven 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, with∣out a form; for no man can warrantably depend for that which is not promissed by God, but we may hopefully depend on the assis∣tance of Gods Spirit for Praying in publick, without a form.

Therefore the assistance of Gods Spirit for praying publickly with∣out 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, Its 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 com∣mon 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 search∣eth 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 a∣ssistance, are according to God, or the will of God.

For the first of these they know not what to ask, observe, its not said, they know not how, or in what Spiritual or acceptable man∣ner, 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 peti∣tions, 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 Pe∣titions.

5 Therefore their ignorance what to ask must be, what particu∣lar mercies to ask hic et nunc according to their various necessi∣ties.

6. Tho they did know their various emergent, particular neces∣sary

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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 belong∣eth 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 Fa∣ther. &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 interces∣sion, 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 Chil∣dren 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 Ortho∣dox, and pertinent, to the nature of Prayer: yet if they be but plain without the words of mans wisdom, especially if they be spi∣ritual, savouring of the power of the Spirit of Grace; carnal men are ready to call such Prayers flat, mean, and indecent, for no o∣ther 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 big∣er, 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 en∣able 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 Pro∣mise of God to all the Children of God; and therefore not by extra∣ordinary Inspiration, as the Author giveth out.

Page 45. He saith, Neither is there any command in Scripture, re∣quiring us to worship or pray to God in a conceived extemporary, or un∣premeditated 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-wor∣ship, 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, its 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 com∣manded 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 Cap∣tives 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 prescrib∣ed 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 Congre∣gations: he cannot but know that all the Records we have of pub∣lick 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, who∣soever prayeth to God with faith, sincerity, fervency, love, &c. he pray∣eth

acceptably to God, and that one praying by a form may have all these qualifications.

Ans: All this being conceded, what gaineth the Author? ex∣cept he would make it appear, that no man hath these qualificati∣ons, 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 of∣ten 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 accep∣table to God without a form; Why doth the Author make it his in∣tire concern to Dispute against such Prayers as he acknowledg∣eth, 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 af∣ter this manner.

Page 47. The Author saith, That we sing forms of Prayer, The Dis∣senters make no scruple to turn these Forms of Prayer into Metre, and then sing them Line by Line after the Minister and quoteth the be∣ginning of the fifth Psalm.

Ans: We sing the words of the Psalms, because we are requi∣red 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 a∣nother, 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. Its strange inadvertency to find the Author so frequently ac∣cusing that manner of singing, which he confesseth is used by them∣selves, how the Church of England will be satisfied with such Re∣flections,

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 qualifica∣tions 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 qualifica∣tions, 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 un∣derstanding also. And page 50. Its 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 A∣postle instructeth to sing and pray with understanding: This un∣derstanding in this place, being passively taken, that is, so as o∣thers might understand what they spoke, by their extraordinary Gifts: its evident then they followed no set form of words, ei∣ther

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, nei∣ther is there occasion for contrary Interpretations, neither the sing∣ing 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 argu∣ment 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 ful∣filled by him, but not as forms.

Page 51. He quoteth Rom. 8. 26. which he toucheth but spa∣ringly, and no wonder, for its too hot to touch close, being a spe∣cial friend to that he calleth extemporarie prayers; yet some liberal gleanings fall from his hands, when he is in view of that Scrip∣ture.

And to pray with this grace, is to pray in and with the Spirit, whe∣ther 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 its 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. Its 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 inconsistan∣cies, for if this argument speak any thing, its against all conceived Prayer, & that every man Since the creation of the world Sinned, whoever spake to God without a premeditated form, Godly Nehe∣miah, 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 im∣mediatly, 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 un∣lawfull: 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 argumen∣tative, 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 com∣mand 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-wor∣ship, 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 un∣lawful 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 Com∣posures Terms of Communion; that if men do not assent, and con∣sent, 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 ac∣cording 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 se∣veral 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 Im∣moral 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 Im∣possible 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 re∣ligious 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 wic∣ked.

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 Sancti∣fying 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 com∣mon 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 Gi∣ver 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 mea∣sure 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 ne∣ver 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 exhor∣ted 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 per∣swasion, 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 cha∣stised if it be neglected.

The Author cometh often over this, our Teaching the unlaw∣fulness 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 au∣thority 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 Testa∣ment; 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 Com∣mandments of God; let the Reader judge by the Answers, if eve∣ry one of his Probations hath not failed him: I do ingeniously de∣clare, 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 Prote∣stants, 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.