An answer to Dr. Scot's cases against dissenters concerning forms of prayer and the fallacy of the story of Commin, plainly discovered. Collins, Anthony, 1676-1729. 1700 Approx. 201 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A33987 Wing C5356 ESTC R18873 12396393 ocm 12396393 61191 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33987) Transcribed from: (Early English Books Online ; image set 61191) Images scanned from microfilm: (Early English books, 1641-1700 ; 935:8) An answer to Dr. Scot's cases against dissenters concerning forms of prayer and the fallacy of the story of Commin, plainly discovered. Collins, Anthony, 1676-1729. [2], 74 p. Printed for A. Baldwin ..., London : 1700. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Scott, John, 1639-1695. Prayer -- Early works to 1800. Dissenters, Religious -- Great Britain. 2003-06 TCP Assigned for keying and markup 2003-07 SPi Global Keyed and coded from ProQuest page images 2003-08 Marika Ismail Sampled and proofread 2003-08 Marika Ismail Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion Advertisement . THere is lately Published , A Letter of Advice to the Churches of the Nonconformists in the English Nation : Endeavouring their Satisfaction in that Point , Who are the True Church of England ? And now in the Press . Short Animadversions upon Dr. Calamy's Discourse ( in the Conformists Cases against Dissenters ) concerning a scrupulous Conscience . An Examination of Dr. Hascard's Discourse concerning Satisfaction , wherein it is inquired , How well the Author of the said Discourse hath proved , That it is not lawful for a Man to go from his Parish Church to Meetings , that he might better Edifie . AN ANSWER TO Dr. SCOT's CASES AGAINST Dissenters CONCERNING Forms of Prayer . AND The Fallacy of the Story of Commin , plainly Discovered . LONDON : Printed for A. Baldwin at the Oxford-Arms in Warwick-Lane , 1700. AN ANSWER TO Dr. SCOT's CASES of CONSCIENCE ABOUT Forms of Prayer . IN the Question , relating to ( Forms of Prayer ) agitated of late Years betwixt Learned Divines , of several Perswasions , Three Things are considerable , which are no light Prejudices against their Opinion , who have been so Zealous for them . 1. The Difficulty of bringing them to State the Question right , or to speak closely to it , when so stated . 1. Whether Forms of Prayer be lawful yea or no ? 2. Whether supposing them lawful , they may be lawfully imposed on Ministers of the Gospel ? 3. Whether ( supposing they may be lawfully imposed on by some ) they may be lawfully imposed universally on all Ministers , and by all Ministers used in their Publick Ministration ? 4. Whether People may join with Ministers using them ? Are Four distinct Questions . The first of which is ( that I know of ) denied by none . The last , by none , or very few . The Author of the Book called , A Reasonable Account , why some pious Nonconforming Ministers in England , Iudge it sinful for them , to perform their Ministerial Acts in Publick , solemn Prayer by the prescribed Forms of others . Chap. 1. Stated the Question thus . Whether it be lawful for Ministers ( having the Gift of Prayer ) ordinarily to perform their Ministerial Acts in Solemn , Stated , Publick Prayer ; by reading , or reciting Forms of Prayer composed by other Men , confessedly not divinely and immediately inspired , although by Superiours required so to do ? His Learned Answerer confesseth , That he had Stated the Question with sufficient plainness and clearness . Let that then be taken for the true Question , for we are concerned in no other . 2. A Second considerable Prejudice is , That those who have pleaded the lawfulness of the Vse of Forms ; have laid a great deal of more stress , upon the inartificial Arguments , drawn from Authority and Antiquity ( as they have pretended ) than upon any artificial Arguments drawn from the intrinsick Nature of the Action ; whereas one Scriptural , or Artificial Argument is worth a Thousand others ; and till the lawfulness of an Action be proved , no Argument from Authority commanding , or Antiquity , or present Usage approving , can come into any Consideration at all ; it being most certain , that no Authority of Man can oblige us contrary to the Will of God , neither ought any Examples of Men to be produced , as Temptations to move us to any Thing of that Nature . 3. A Third is , Their extravagant Zeal to load the Opinions contrary to theirs , with odious Prejudices and Imputations . Three of these I have taken more special Notice of in this Case . 1. The First is great Impertinence , and Nonsense , and Rudeness to say no worse , that are sometimes mingled with extempore Prayers ( so our Casuist phraseth it ) Part 2. pag. 14. 2. The Possibility that fluency of Expression may be from Diabolical Inspiration . This our Casuist also hits upon , I do not remember any higher Authority for this , than that of Ravilliac Redivivus . Since the Notion mightily pleased Dr. Falkner , in his Vindication of Liturgies , p. 41. Ravilliac produced only the Instance of Major Weier , to prove what he said , our Casuist hath found more . 3. The Third is , That these conceived Prayers , were first brought in by Iesuits . This also our Casuist hits upon , P. 2. pa. 59 , 60. For the First of these , I do not think it worth the while to say any Thing to it , the Knowledge of the contrary , to so many Thousands in London for Twenty Years together ( whiles hardly any others were publickly used ) and the Experience of Two or Three and Twenty Years since , whiles the Forms have been used in Publick Temples , yet others also have been used in the hearing of many Thousands , is so eminent a Confutation of this , as nothing need be added , to say nothing of what hath been already said , that Forms for the Desk will not prevent this , unless we have some for the Pulpit , and that for Sermons , as well as Prayers , and for Families , &c. and that as large an Experience hath shewed , that a wandring Mind in a Minister , will expose Forms to the like Absurdity ( of which Instances enough might be given ) besides , that it is no small Imputation upon those who are intrusted to send out faithful , and able Preachers , that they send out such as cannot Pray , without Impertinency , Nonsense , and Rudeness , or Worse . But the two latter have in them so much of falshood ( if not , something much worse ) that it is necessary to vindicate , free , conceived Prayer , from such black and odious Imputations , fit for nothing ; but to make some prophane Persons , matter for Discourse over a Pot of Ale , or Pint of Wine . I will begin with the latter first , as to which our Casuist faith , P. 59. Par. 2. " That we should do well to consider who it was that first introduced it [ that is praying by conceived Prayer ] into England , and set it up in Opposition to our Liturgy . For First , There was one faithful Commin , a Dominican Frier , who in the Ninth of Elizabeth , to seduce the People from the Church , thereby to serve the Ends of Popery , began to Pray Ex tempore , with such wonderful Zeal and Fervor , that he deluded a great many simple People , for which he was afterwards amply Rewarded by the Pope . After him one Thomas Heath a Iesuit , pursued the same Method , exclaiming against our Liturgy , and crying up Spiritual , or Ex tempore Prayers , thereby to divide the People from our Publick Worship , telling the Bishop of Rochester , by whom he was examined . That he had been Six Years in England , labouring to refine the Protestants , and to take off all Smacks of Ceremonies , and to make the Church purer † And I hope , when our Brethren have well considered , who it is they join with , and whose Cause they advance , while they thus decry our Liturgy , and Cry up their own Ex tempore Prayers , in the Room of it ; they will at last see Cause to retract a mistake , which none but the Church of Rome will have cause to thank them for . " The Learned Author quoted by our Casuist in his Margent , thus expresseth himself in the Place cited . " Of this , we have a considerable Evidence lately offered to the World , in the Examination of a Priest so imploied at the Council Table , A. D. 1567. being the Ninth of Queen Elizabeth , which is Published from the Lord Burleigh's Papers , which were in the Hands of the Archbishop Vsher , and from him came to Sir Iames Ware , whose Son brought them into England , and lately caused them to be Printed . " To prove this , he quotes no more valuable Author then Foxes and Firebrands , 1680. So that to the Author of that Reverend Pamphlet , Foxes and Firebrands we must go , and if he proves Romantick , all this Story is spoiled . The Author of that Pamphlet hath this Story , Pag. 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. Too long for any to transcribe . I shall only make some Remarks upon it , sufficient to make it appear ridiculous enough . 1. He tells us , it was a Story which happened 1567. Ninth Elizabeth . And p. 14. he saith , " It produced the Act for preventing Popery , and other Sects , which injoined all People from Ten Years old , and upward , not having a lawful Impediment , to repair every Sunday , to hear Divine Service under the Penalty of forfeiting Twelve Pence for every such default . " Whereas First , There was never any such Act , as took Notice of Persons Ten Years Old. Secondly , For the Twelve Penny Act , it concerns none under Sixteen Years of Age , and was made first Elizabeth , which was Eight Years before , ( surely the Worthy Author read first Elizabeth , decimo Elizabeth ) was not this think we a very judicious Author fit to have his Word taken ? How this falshood could escape the Eyes of the Learned Dean , that thought fit to give such a Paltry Pamplet Credit I cannot but admire ; but we shall find more than this to defame this Romance by . 2. He tells us the Story was transmitted ( being an extract out of the Memorials of my Lord Burleigh , to Bishop Vsher ) from his Papers to Sir Iames Ware , from him to Robert Ware Esquire his Son. So then , here are Papers , which in their Original are pretended to be but Extracts ( by we know not whom ) these Extracts , are 116 Years Old ( wrote in Paper ) never that we heard of discovered by Bishop Vsher all his Life Time , but coming , none knows how , or when , to Sir Iames Ware , ( who is not said to be the Bishops Executor ) neither did Sir Iames communicate them , but Dies . At length , 't is pretended one Mr. Robert Ware his Son , hath obliged the World , not by Publishing them himself , but by communicating them to the Author of Foxes and Firebrands ( in whose Hands , Papers of that Nature whatever they got , were like to loose nothing ) thus the World comes to be blessed with them ; and I presume this Story , deserves just as much Credit as the Catholick Letter , Published a little after this , the Forgery of which was detected by Parliament , and the Author cried Peccavi for it . Surely , if we were not very partial in our Judgments , upon Relations and Stories , that favour our own Opinions , and Fancies it were hardly possible any Learned Man could call this a considerable Evidence , which hath nothing of an Evidence in it . Here is a Paper Evidence , that is , but a pretended Abstract , and that of a Relation of Matter of Fact more than a hundred Years Old ( it were worth something to see it ) and this communicated to the World , after I know not how many Descents . My Lord Burleighs , the Primates , Sir Iames Ware , and at last at the Second Hand , not by him that had this Relick , but by one who hath not given the World much Cause to be confident of the Truth of what he hath wrote . And as it will appear by what followeth , hath no more deserved any Credit from the World for this Story , ( which will appear , if not a Romance , yet to have such Marks of one , as any one upon an Hue and Cry would ) see Reason to stop it upon Suspicion , as such . 3. In the first Place , he saith , Faithful Commin was a Friar of the Order of St. Dominick . This encouraged the Dean of Pauls to call him a Priest , and our Casuist to call him a Dominican Frier ; but how doth this appear from any Part of the Story , as related at large in the Pamphlet ? He confessed no such thing , all that he said , was , that he was of Christs Order , a Preacher of the Holy Gospel . No such thing was proved against him . Clerkson ( the Arch-Bishops Chaplain ) saith , he fell from the Church of Rome , and puts him to prove his Ordination ; objects , that he never came to our Liturgy , nor received the Sacrament from any of our Orthodox Clergy-men . Draper the Cook and his Maid witnessed nothing , but their hearing of him Pray two Hours in his Private Chamber . Neither doth Baker the Ship-master prove any such thing , he only tells the Council of a Story that one Martin Daval , should tell him , of which this was no Part. Possibly he had been a Dominican Frier , but that he was so now , appeareth from nothing in the whole Story , and there is no doubt but in the Ninth of Elizabeth , there were some hundreds of Dominican Friers , that were Protestants ; for it was but Nine Years after the generality of the Nation had been Papists . So as all that should have been said ( if so much could ) was , that this Faithful Commin ( who formerly had been a Dominican Frier ) was accused by Iohn Clerkson ( Chaplain to Archbishop Parker ) Nicholas Draper , and Mary Dean a Maid Servant . 4. They Deposed ( as is said ) upon their Oath . What ? That the said Faithful Commin , was no true Protestant , but a false Impostor , a Sower of Sedition among Her Majesties Loyal Subjects . This is a pretty Strange Oath , as if one should go and depose before a Justice of the Peace , that A. B. is no Honest-man , but a Thief , a Murtherer , &c. I wonder what Judge or Justice of Peace would Convent any upon such an Oath ? Yet we are made believe ( not very probably ) that upon this he was Convented , Munday April 5. before the Queen and the Council , where Archbishop Parker examined him . I hope upon his Examination , something will appear further . 5 : The Archbishop ( as is said ) asked him , Of what Profession he was ? He replieth , Of Christs Order . The Archbishop asks him , What Order was that ? He replieth , A Preacher of the Holy Gospel . The Archbishop asks him , What Gospel he call'd the Holy Gospel ? He replies , The Gospel of Iesus Christ. The Archbishop asks , Vnder what Porrer do you own to bold that Gospel ? He replieth , Vnder Christ and his Saints . The Archbishop asks , Do you acknowledge any other Power save that of Christ to be on the Earth ? He replies , Yes I do . Archbishop saith , What is that ? He replies , The Holy Catholick Church . The Archbishop saith , Do you not acknowledge , a Defender of the Holy Catholick Faith ? He replieth , God is the only Defender . Then the Archbishop tells the Queen , he was instructed , or else was a Man of Craft . I would now gladly know , what upon all this his first Examination , spake him a Papist . His Answers are as like the Answers of some simple , weak Noncon , as is imaginable . Neither doth the Archbishops Questions argue his Suspicion of him to be a Papist . He doth not so much as ask him , what Religion he owned , nor propound any Question to him about any distinctive Point of Popery . Nor do the Archbishops Questions found like Questions indeed , propounded by a Man of Archbishop Parker's Learning , who would hardly have phrased his Questions so , 1. Vnder what Power do you own to hold [ certainly he would have said to preach ] the Gospel . 2. Do you acknowledge any other Power , save Christ on the Earth ? Those who formed these Questions , seem to be some Persons short of the Learning and Judgment of Archbishop Parker . After this , the Author of Foxes and Firebrands tells us , that Commin was ordered to withdraw , then the Witnesses were called , of which Iohn Clerkson ( the Archbishops Chaplain ) was the first , who told the Queen he had been acquainted with Commin for a Year before past . The Queen asked him , What he had to say against F. Commin , that he suspected him to be an Impostor ? He Answers Three Things . 1. Let him ( saith he ) prove his Ordination , since he fell from the Church of Rome . 2. Why he never cometh to the Prayers of the now established Church of England . 3. Let him prove , that ever he received the Sacrament according to the Church of England , from any of our Orthodox Clergy-men . 6. This is all so Romantick , as hardly any thing can be more ; I suppose the Accuser after an Oath taken , ought to have averred before so great a Presence , not to have said , Let him prove . At this rate the Council might have sent for , and Charged every Subject the Queen had , was it ever before heard , that an Accuser charged with an Oath , to speak the Truth , the whole Truth , and nothing but the Truth , should begin his Deposition with , Let him prove . How must the Entry of this be ? This Deponent being sworn and examin'd , saith , Let him prove his Ordination , since he fell from the Church of Rome , &c. My Lord Burleighs Clarks knew better how to draw a Deposition sure . 2. But besides , what should Commin prove ? That , which none in England ( being a Priest of the Church of Rome before ) was ever required to prove , nor ever had , viz. a Second Ordination , after his Conversion from the Romish Religion . The Author goeth on telling us , that after some Consideration , he was called in again and asked , Whether he was ever ordained , and by whom ? Commin saith he was , and by the Cardinal Pool , ( who was dead nine Years before this ) the Archbishop asks , If he had not any other Certificate under the Bishops Hands since the Reformation ? He saith , not any . The Archbishop asks him , Wherefore be would dare to Preach , having not got a License of Permission , under some of our Bishops hands , how shall we be assured you are not of the Romish Church ? Commin Answers , There are several have heard my Prayers , and my Sermons , and can testifie that I have spoken against Rome , and her Pope , as much as any of the Clergy have , since they have fallen from Her , I wonder therefore , why I should be suspected . 7. So certainly might any one else wonder , till they had proved some Popish Tenets broached by him , and either publickly Preached , or secretly Whispered . The Archbishops Question too was admirable , how should his Purchase of a License to preach , have secured them that he was no Papist . Though he had taken the Oath of Supremacy , he might have vomited it up , both Bonner and Gardiner had done as much . But the Archbishop is made to go on thus . By your Answer Mr. Commin , I perceive you would have any one Preach , so that he speak but against the Pope in his Sermons . Commin is made to Reply , not every one , but he whose Function it is , and who hath the Spirit of Grace and Truth . The Archbishop replieth , But is this Spirit that is in you , either the Spirit of Grace , or Truth , that doth not comply with the Orders of the Church , lately purged from Schism and Idolatry ? 8. This Question now proceeds upon this Hypothesis . That a particular Church lately purged from Schism and Idolatry , can make no Order , that cannot by all be lawfully complied with ( that is , cannot err ) which is directly contrary to our Thirty Nine Articles , and not like to have been the Speech of so Learned and Judicious a Person , as Archbishop Parker was . But to proceed , Commin is brought in replying to the Archbishop . Therefore I endeavour to make it purer , as far as God permits . The Archbishops asks , How do you endeavour to make the Church purer , when you neither communicate with Her in Sacraments , or in Prayer ? To which Commin Answers , Yes , I endeavour , if when I Pray to God , that he would open the Eyes of Men to see their Errours , and several have joined with me , when I have prayed among them , and I have both given , and taken the Body of Christ to those of tender Consciences , who have assembled with me in the fear of the Lord. The Archbishop replies , By your Words then , you have a Congregation that follows you . Commin replies , I have . The Archbishop asks , Of what Parish , and in what Diocess ? He replies , neither in any certain Parish , nor in any certain Diocess . The Archbishop replies , Where then I Pray ? He replies , In the wide World among the flock of Christ , scattered over the whole Earth . The Queen replies , Your Diocess is very large Mr. Commin . 9. I would gladly know of any , who understand Sense , what there is in all this , to prove this Commin was a Papist . After this two other Witnesses were examined , one Draper , and Mary Dean his Maid . Draper , saith , " That Commin , came to his House at the Maiden-head , with several of his Followers , where he bespoke a Joint of Mutton , and Two Hens for his Dinner , hearing that his Profession was a Cook , that he shewed him a Room , for him and the Company that came with him , perceiving several to come and inquire for him . That by Chance going up to the Stairs , he heard one Groan and Weep , which caused him to lift up the Latch , at first he was startled and stood amazed , but inquiring of one of his Followers , what ailed the Man ; he replied , Do ye not see we be all at Prayers ? The Maid ( saith he ) wondering where I was , came to seek me , and found me amongst them , and can testifie the same . The Maid ( Mary Dean ) testified the same , adding , that she thought he was Distracted , when she heard him Pray ; but the People said , he was an heavenly Man , and that it was Gods Spirit made him weep for the Sins of the World. Draper added , That he continued about two Hours in Prayer , then some went away , about Ten staid , and did eat what they had spoken for , and paid him to the utmost Penny. " What was there now in all this , to prove Faithful Commin a Popish Priest ? Was it his Praying two Hours ? Here is nothing else evidenced against him , yet this was the whole Proof , as recited by the Author of Foxes and Firebrands . But it may be , we shall meet with something afterward , more Effectual . Let us therefore proceed with the Story . The aforesaid Author tells us , that after this the Queen caused Commin to be called in , and told him that , If he would receive Orders , and become of the Church of England , he might ; otherwise he must not be permitted to Pray and Preach among Her Subjects . How improbable a Story this is , may be understood by any that understand , that according to our English Discipline , none once ordained by the Church of Rome is to be reordained ; and it is not likely the Queen would have put him more upon a Reordination , than a Rebaptization . His fault apparently was , a Preaching without License , and so much is imported by the Queens next Words ( if ever they were Hers. ) You have usurped over the Power both of Church , and of State , in doing contrary to the Order , that We , our Council , and Parliament have agreed on unanimously , by , and with the Consent of the whole Clergy of my Realm . Commin ( as the Tale is told ) desires Time to give the Queen an Answer . The Queen requires Bond for his Appearance , pretending other Examinations to be taken , and Questions to be propounded . How Preaching without Licence , and Praying Two Hours in an Inn , came to be a Council-Board Case , deserveth thinking-Mens Deliberation ; for here is nothing else either confessed by him , or objected , or proved against him ; but not coming to the Prayers , and not receiving ' the Sacrament , for both which , the Statute , and Ecclesiastical Law was plain enough ; and in Cases where the Law hath provided , the Council-Board useth not to concern themselves . The upshot of the Story is , that one Bland , and Twenty others were Commin's Security , for his Appearance again at the Council-Table , 12 April , 1567. When they did appear , but were put off till the next Day . When ( as the Tale is told ) Commin did not appear , his Bail was sent for , but they were discharged , being bound only for his Appearance 12 April , when he did appear . Commin , if we may believe the Author of Foxes and Firebrands , went away that Evening , April 12. The same Author tells us , p. 12. " That Commin coming from the Council , told his Followers , that Her Majesty , and the Council had acquitted him , and that he was warned of God to go beyond the Sea , to instruct the Protestants there , and that ere long he would return to his Flock , with better Success . He told them , that Spiritual Prayer was the chief Testimony of a true Protestant , and that the fett Form in England , was but the Mass Translated - So after he had with a Multitude of Tears like a Crocodile , first prayed an Ex tempore Prayer , the better to prey upon the poor deluded People ; he took his leave of them , telling he had not one Farthing to support him in his Journey , yet being Gods Cause , he would undertake it out of Charity ; and he was assured that the Lord would raise him up Friends where ever he travelled . This Speech set most of the People on Weeping , especially the Women , who requested their Husbands to contribute towards his Necessities , and it was made appear after his escape out of England , that they Collected for him 130 l. besides what the compassionate Sex bestowed upon him unknown to their Husbands . " All this now is either True or False , if it be all a Forgery , and of the same Batch that the Letter which came out a little before this Pamphlet from the Jesuit in Paris , to his Correspondent in London , shewing the most Effectual Way to ruine the Government , and Protestant Religion ( complain'd of in Parliament , March 21 st . 78. which the House of Commons was informed , one Dr. Nelson was the Forger of , March 26. 1679. and upon it , that Day ordered him into Custody , and for which he had upon his Knees a Reprimand , May 2. 1679. ) it signifies nothing . If any think it was true , he should do well to consider , how the Author of Foxes and Firecrands , should know it to be so . It is a Passage 116 Years Old , and not likely ( as any will say that ever saw any Minutes of the Council-Board ) to be all entred there , or so taken by the Secretary Cecil , as to be so whole in his Papers . It was not the product of any judicial Examination , few I think will be so credulous as to believe such Romances . Let us yet go on with the Story , in the latter Part of which ( if any where ) must be the Proof of Commin's being a Popish Priest. The Author of the Book aforesaid , tells us , there was no further Account of Commin , till the 14. Sept. which was just five Months , and no more from Commins going away . Then , " One Baker , a Shipmaster arrived at Portsmouth , and told ( we know not who ) that he had seen Commin in the Low Countries , and that coming to unlade some Goods at Amsterdam , one Martin Van Daval , a Merchant of that City , hearing him talk of the said Commin ; told him , that this Faithful Commin , had been lately at Rome , and that the Pope Pius Quintus had put him in Prison , but that Commin writing to the Pope , that he had something of Importance to communicate to him , the Pope sent for him the next Day , and assoon as he saw him said . Sir , I have heard how you have set forth me , and my Predecessors among your Hereticks in England , by reviling my Person , and railing at my Church : To whom Commin replied , I confess my Lips have uttered that which my Heart never Thought , but your Holiness little thinks , I have done you a most consid erable Service , notwithstanding I have spoken so much against you . To which the Pope returned , How in the Name of Iesus , Mary , and all the Saints hast thou done so ? Sir ( said Commin ) I Preached against set Forms of Prayer , and I called the English Prayers , English Mass , and have perswaded several to pray spiritually , and Ex tempore , and this hath so much taken with the People , that the Church of England is become as odious to that fort of People , whom I instructed , as Mass is to the Church of England , and this will be a stumbling block to that Church , while it is a Church ; upon which the Pope commended him , and gave him a Reward of Two Thousand Ducats for his good Service . " Qui Bavium non odit , amet tua Carmina Maevi . Let those whom a Romance , or notorious Forgery will tickle , be pleased with this most inartificial One , which hath as many Brands of such a thing , as it is almost possible a Story should have , 1. First , Here is but five Months allowed for one to go in to Rome ; be there taken Notice of , Imprisoned in the Inquisition , delivered , to come back into Holland , for a Merchant in Holland to be informed of all these Transactions ; to tell them to a Ship-master unloading Goods , for him again to load his Ship , to come to Portsmouth , from thence to London , and be Examined before the Council ; which makes it alone much like the Story of him that shot the Deer through his Claw , and Right Ear at the same shot , which might be true , but not very easie to be credited by any thinking Man. 2. Here are set , formal Speeches reported betwixt the Pope and Commin , upon his Private Discourse with the Pope , which none could know , or relate , unless they wrote the Words in Characters ( a thing not so usual in Rome ) and upon the Truth of these Words of Commin to the Pope , lies all the Stress of the Matter for which this Story is brought . This is so bare-faced-a piece of Fiction , as any Man of ordinary Modesty would blush at . 3. Here are Forms of Speech used , not very likely to be used , either by a beggerly Priest to a Pope , or by a Pope unto him ; it would also be inquired , Whether Pius Quintus used that Phrase ordinarily , In the Name of Iesus , Mary , and all the Saints ? 4. It is not very probable , that he being committed for so high a Crime , as railing at the Pope or the Church of Rome , should be so soon discharged , upon writing a Lie ; all know in such Cases there use to be Petitions upon Petitions , nor is the Pope so much at leisure , as to send for a Prisoner the next Day . 5. What Evidence had the Pope of the Feats Commin had done ; did he take his own Word ( think we ) for the good Service he had done , so as to acquit him of such a Crime ? 6. All I can say is , If the Pope gave him 2000 Ducats upon these Terms , Pius Quintus and his Money were sooner parted , than I think any reasonable Man will believe they should . I Appeal to the Judgment of the whole World , whether this Story hath any thing of credibility in it . The next Story brought to perswade us , That free , Spiritual Prayer was brought in by the Iesuits and Romish Priest's is the Story of one Heath , related largely by the aforesaid Author of the Pamphlet called Foxes , and Firebrands , out of a pretended Registry of the Episcopal See of Rochester , which begins Anno 2. & 3. Phil. & Mar. and continued to the 15 th Elizabeth . The Passage which makes up the Story , he saith was 11. Eliz. he tells us the Story at large , p. 15 , 16 , 17 , 18 , 19 , 20 , 21 , 22. Dr. St. mentions it in his Preface to his Vnreasonableness of Separation , p. 13 , 14. Our Casuist hath it again , Part 2. p. 60. I shall not trouble my Reader with the History at large , which may be read by any that are curious in the afore-mentioned Pamphlet called Foxes and Firebrands . All in it which looks towards our Purpose is , that this Heath confessed , that he had been a Iesuit Six Years before , viz. Anno 1562. but owned himself at that Time a Protestant , and accordingly applied himself to the Dean of Rochester ( his Brother having been lately Bishop of that See ) for some Church preferment , and had incouragement , only the Dean would first hear him Preach , and appointed him , 21. Nov. when he Preached , and that in the Cathedral upon Acts 12.6 . Peter therefore was kept in Prison , but Prayers were made without ceasing to God for him . It seemeth , this subtle Iesuit was so simple , as in a Probation Sermon to tell the Dean , and his other Hearers . That they were not the Prayers of the Church of England as then established , that brought Peter out of Prison , but spiritual Prayers . The Sexton ( as the Story goes ) after Sermon found a Letter in the Pulpit , directed to one Mr. Thomas Thinn , he carrieth it to the Bishop , and it was as followeth Brother , " THe Council of our Fraternity , have thought fit to send you David George , Theodorus Sarter , and Iohn Hutts , their Collections , which you may distribute where ever you see it may be for your Purpose , according to the Peoples Inclinations ; these mixtures with your own , will not only puzzle the Understandings of your Auditors , but make your self Famous . We suppose your wants are not considerable at present , by what we have heard , how your Flock do admire you every Day , more , and more . Be not over zealous in your Proceedings in the beginning , but gradually win on them , as you visit them ; and according as you find their Inclinations bend to your Design . Let us hear how you have proceeded , for it will satisfie our Brethren much , and inable them to instruct you for the Future ; Hallingam , Coleman , and Benson have set a Faction amongst the German Hereticks , so as several , who have turned from us , have denied their Baptism , which we hope will soon turn the Scale , and bring them back , to their old Principles . This we have certified to the Council , and Cardinals . That there is no other way to prevent People from turning Hereticks , and for recalling others back again to the Mother Church , then by Diversity of Doctrines ; we wish you to Prosper . " Madrid , Oct. 26 , 1658. Samuel Malt. Upon this Letter thus found , the Bishop of Rochester Convented the Preacher , Nov. 22. chargeth him with nothing , but a Suspicion that he was a Iesuit , and that this Letter came indeed to him , though under the Fictitious Name of Thomas Thinn . If we may believe the Story he confessed , that he had been a Iesuit Six Years before , 1562. but faith , that he had for Six Years before , past , withdrawn from them . The Bishop ( to prove him a Iesuit still ) urged his Saying in his Sermon the Day before . That they were not the Prayers of the Church of England , but spiritual Prayers , that brought Peter out of Prison ( and was not this a concludent Argument that he was a Iesuit ? ) And by and by , the Bishop asks him , if he had no Letters from those of his own Order ? If he knew one Malt , sheweth him the Letter supposed to be by him dropped in the Pulpit . He owned , that he had heard of Malt , and perhaps had formerly known him , but would not own that he yet was a Papist . But it is said , that upon search at his Inn ( for he had been in Town but Three Weeks ) his Beads were found in his Boots , and amongst his Papers , a License from the Fraternity of the Iesuits , and a Bull dated the first of Pius Quintus ( which by the way was that Year ) To Preach what Doctrines that Society pleased , for dividing Protestants , and in his Trunk were found several Books denying Infant Baptism . Upon which it is said , the Bishop adjourned the Court Three Days , to the 25. Nov. and in the mean time sent to the Council for Instructions . Vpon 25. Nov. be remanded him to Prison , Sentenced him to stand in the Pillory Three Days , and on the Third Day to have his Ears cut off , his Nose slit , Fore-head branded with F. and to be perpetually Imprisoned . This is the Story . Admit , now it were true in all Points , I see nothing in it , that either makes against free , conceived , Prayer , or against Dissenters . Who doubteth but that Iesuites will turn themselves into all Shapes , this very Iesuit was a Probationer for a Son of the Church , he Preached before the Dean for that Purpose . One of them may be all for the Prayers of the Church , and for the heighths of Ceremonies ( as we know Popish Priests are generally . ) Another of them may be for conceived Prayer , and exclaim against the Ceremonies , when both the one , and the other , drive the same Design , that they may rule . Now had we no Liturgy universally imposed , nor any Ceremonies so imposed , their Designs were spoiled , and they would be put to new Topicks . I never thought the good Angels in the least defamed , by the Devils transforming themselves into their Appearance . But this Story as related by the Author of Foxes , and Firebrands , hath as great Appearances also of a Forgery , as can well be imagined . 1. It comes to us only upon the Credit of a Registry , and concerneth a Matter of Fact 115 Years since , is justified by no Print , though both Itolinshead and Cambden wrote the History of Queen Elizabeth's Reign with great Particularities . Now we know the Authority of an Ecclesiastical Court , is such , as none of our Civil Courts will admit their Scripts for Records . 2. We know there was for Twenty Years an Interruption of those Registrings , in which Time they lost many of their Books and Papers , this must be supposed to have escaped the common Fate . 3. The Register must be presumed to have made a true Entry , and that Verbatim , of what the Bishop said , and Heath answered . Those who have been acquainted with those Courts will tell us , they could never find a true Entry made , of what was said between the Iudges and Parties questioned , when they have looked for them within Fourteen Days or a Month. 4. This Examination was in Court. Registers use not in Court to set down Questions and Answers at large , but to make Minutes of them , and then extend them at their Leisure ; so as this Examination was probably set down when the Court was done , as Mr. Register's Memory would serve him , and it was for the Interest of the Church to set down , so as we cannot be assured that so much as one Question with the Answer to it , is truly set down . 5. By what Authority did the Bishop Sentence him to the Pillory , to have his Ears cut off , his Nose slit , and to suffer perpetual Imprisonment ? And for what Crime ? All the World knows , that since the Reformation , no Bishop ever had such a Power . The High Commission , and Star-chamber , in latter Years exercised some such Power , but this was in the Bishops Consistorial Court , which never had such a Power . 6. It is neither probable , that a Iesuit should put his Beads into his Boots , nor keep a Letter ( of no more Moment ) in his Pocket to drop in a Cathedral Pulpit . 7. The having of Popish Beads , or Books denying Baptism , or speaking such Words , was by no Law a Crime , subjecting a Person to so severe a Punishment . 8. In the Year , 1536. ( but Thirty Two Years before ) there were not Ten Iesuites in the World. In the Year , 1540. ( but Twenty Eight Years before ) Pope Paul increased them to Sixty . In the Year , 1543. ( but Twenty five Years before ) he established them without Limitation . In the Year , 1541. ( but Twenty seven Years before this Year ) Their Colledge at the importunity of Peter Mascarenhaz ( the Portugal Ambassadour to the Pope ) could afford but Two ( and those were Two of the first Twelve ) Xavierus , and Rodericus for all Portugal . This Story happening within Twenty seven Years , supposeth them a formed Body , with settled Correspondencies , so as there was a Communication fixed betwixt Rome , Madrid , and England . The probability of which I leave to my Readérs Judgment . 9. Whereas Common Fame speaks the Iesuites the most subtle of all Orders . This Narrative , speaks their Fathers ( for so all their Missionaries are ) the veryest Coxcombs in Nature . Otherwise Heath would never at first have owned himself a Iesuit , 1562. muchless would he , preaching a Probation Sermon , and that in a Cathedral , have so sillily reflected on the Prayers of the Church , or told the Bishop . That he had laboured to refine the Protestants , and to take off all smaks of Ceremonies . The poor Iesuit is made here beneath a tolerable Fool. 10. Nor was the Iesuit Malt made less . Whereas the Anabaptists had been once up in - Germany , 1524. and finally quelled upon their after-rising in the Years , 1534 , 1535. Malt the Iesuit is here brought in , endeavouring to perswade his Friend , that Hallingam , Coleman , and Benson , Thirty one Years after , and 1568. had raised this Faction . Was not this a great Blockhead , think we for a Iesuite ? These Difficulties ( as to Credibilty ) this Story laboureth under , how much soever it pleased the Dean of Pauls , or now pleaseth our Casuist . I am aware of what the Dean hath further said to strengthen this Story , and to evince the suitableness of these pretences about spiritual Prayer ( as he calls them ) to the Doctrine , and Practice of the Iesuites ; but he hath received an unanswerable Answer by the Learned Author of the Book called . A Modest and Peaceable Enquiry into the Design and Nature of those Historical Mistakes that are found in Dr. Stillingfleets Preface to his Vnreasonableness of Separation , p. 7 , 8 , 9. where is proved . 1. " That the Iesuites were not the first Inventers , nor the first bringers in of spiritual Prayer ; spiritual Prayer , being owned , acknowledged , and privately practiced ever since the Apostles Days ; for the Church never did forbid the use of it , faith Filiucius . 2. That the Iesuites ever have , and still do zealously oppose the use of Free Prayer . 3. That wherein the Iesuites and the Dissenters agree , as to this , it is in no other respect , than wherein the Universal Church agree with them . 4. That wherein the Dissenters , and the Doctor differ about spiritual Prayer , the Dr. closeth with the Iesuit ; our difference if any , being about the Publick Vse of Free Prayer , against which the Iesuites are . See these Four Things made good in the Book before-mentioned , p. 6 , 7 , 8. " But methinks , the Dean , and those other Divines we have to do with in this Controversie , if they have a mind to make People a little Sport , about this grave business of Prayer , in the Use of Mens own Abilities , they should give it another Name than that of spiritual Prayer . Prayer is then spiritual , when it is so with respect to the Matter , being such Things as the Holy Spirit in the Word , hath directed us to Pray for . Or as to the Manner , when it is the Action of our inward Man , not the outward only , not a meer Lip labour , and so it is opposed to what is meerly Verbal . Or else , when it is attended with Holy , and spiritual Affections excited , and inflamed by the Holy Spirit . I am sure all other Prayer is an Abomination in the sight of God. All the Question is , betwixt our Brethren and us , whether the Words we use in Prayer , should not be first formed in our own Hearts , and whether that Prayer which is such , be not more spiritual than other . That is , 1. Whether there be not more of the Work of our own Spirit in it ( which I think no modest Man will deny ? ) 2. Whether there be not in such Prayer more room left to the Spirit of God to bring to our Remembrance what we have to confess , to supplicate and give Thanks for ? No Words diminutive of spiritual Prayer , become a Divine who ought to know , that God is a Spirit , and will be worshipped in Spirit and in Truth . What , if some Iesuites have discoursed for this kind of Prayer under the Name of Oratio acquisita , acquired Prayer ? So they have discoursed very well , for the Divine Nature of Christ , the Trinity , the Love of God , &c. All Sober Divines will grant , that this acquired Prayer , is the most perfect Prayer . The Iesuites never discoursed for it , but in Private . They agree with some others that are no Dissenters , as to Publick Prayer . There was a Time , when many can bear both the Dean , and our late Casuist Witness , that they both approved , and practised this kind of Praying ; if they see better now , they must Pardon others , that cannot see by their Spectacles ; still acquired Prayer , or free Prayer , is what it was in the same Degree of Goodness , and Praeference . I know nothing that Spiritual Prayer can be opposed to , but either carnal , or meer formal Prayer , from both which the good Lord deliver the whole Generation of those that seek his Face . But this is enough to deliver free , or conceived , or acquired , or ( if they will have it so ) spiritual Prayer ; from the false and fordid Calumny of being brought in by Iesuites . 3. The Third is yet worse . That the Devil may have a Causation in it . The first that I remember I have met with , who hath taught the World this new Imputation , was the Author of Ravillac Redivivus proving it from the Instance of that prodigious Hypocrite in Scotland , Major Weier . The next that approved his saying was Dr. Falkner in his Vindication of Liturgies , p. 41. who speaking , how the faculty of Expression in Prayer may be procured , faith , It may be procured , as he hath read in some particular Instances , by Diabolical Contracts . What his Answerer replieth to him , see p. 43 , 44 , 45. Our Casuist hath improved the Notion , Part 2. page 13. " But then Secondly , As for Diabolical Inspirations , of Matter and Words in Prayer , we have sundry very probable Instances ; such as Major Weier ( who is said to have received his Inspirations through a Staff ) Hacket , David George , and that Monster of Wickedness Iohn Basilides Duke of Russia , who were all of them possessed with such a wonderful Gift of Prayer , as did not only charm , and ravish those that heard them , but seemed in the Opinion of the most wise and impartial to exceed the Power of Nature , which renders it very probable , that the Matter of their Prayers was for the most part agreeable to Scripture ; otherwise it is hardly conceivable , how they could have procured to themselves so many Admirers , and abused so many honest Minds into a belief , that they were immediately inspired by God. " For Answer to our Casuist , his probable Instances of the Devil , his inspiring ill Men with Matter and Words in Prayer ; I shall only desire the Reader to consider these few Things following . First , Consider , That it is worth the observing , how unreasonable this Casuist , and his Liturgical Brethren are , while they find a Difficulty to allow the Holy Spirit ( who is called , The Spirit of Grace and Supplication , Zech. 12.10 . The Spirit of Adoption , by which we cry Abba , Father , Rom. 8 15. Gal. 4.6 . The Spirit that helpeth our Infirmities , because of our Selves , we know not what we should Pray for , as we ought , Rom. 8. 26. ) any influence on our Words in Prayer , which is a good and Holy Action ; and yet find no difficulty to yield the evil Spirit , such an influence , who abhorreth Prayer , and will leave the Room , where he is molesting Men , when they go to Prayer , as we are assured in good Histories of such Molestations by the Devil , such as that of the Devil of Mascon , Published by Dr. Peter du Moulin , and others . Is not this very unfair dealing , and an horrible Derogation from the Dignity , and blessed influences of the Holy Spirit ? Secondly , Consider , That as for us , we freely grant the possibility of all that our Casuist and his Brethren can reasonably demand , and rightly infer from the foregoing Instances . That is , we grant it is possible that by Gods Holy Permission , Satan may suggest many Things to ill Men , he may represent various Objects to the Imagination and inward Sense ; he can impress the ideas of Objects upon Mens Fancy and Imagination ; and by means of those ideas , he can raise their Passions , and excite their Lusts and corrupt . Affections : He cannot only imprint new Idea's upon their Imagination , but he can also revive in them the Memory of Things past , and restore to them the Ideas of Things which they had forgotten , and seemed to have lost ; and by the one , or the other , or by both these Means he can influence their corrupt Affections , and put them into Motion . These are his venemous Darts , wherewith he agitates their Blood and Spirits , and fixes their Lusts and Passions . He can also suggest to them Thoughts , that it is Gods good Spirit who thus moves them , and makes those Impressions upon them ; and then their own wicked Hearts , inclining them too readily to believe the Truth of his Suggestions , because of the agreeableness of some of the things suggested , to the Vanity of their Minds , out of the abundance of their Hearts , their Months naturally speak , and that with such defining and flourish of Words , as bears Proportion to the natural volubility of their Tongues , or to that readiness of Speech , which by Use and Exercise they have acquired . Thus it is granted , that without bodily . Possession , the evil Spirit might Work in those Children of Disobedience ( Ephes. 2.2 . ) and so doing , might furnish them with Matter of Discourse , and thereby so excite and inflame their corrupt Affections and Passions , that their wicked Hearts so warmed , should readily prepare Words for their Tongues to utter , by a natural or acquired volubility of Speech . But now , Thirdly , Consider , That in all this , there is nothing of that truly , spiritual , vocal Prayer , which is the proper and genuin Effect of Gods Holy Spirit , influencing the Souls of true penitent Believers . For that vocal Prayer , as such , consists of gracious Words proceeding from , and reverently , and aptly expressing the inward workings of Grace , the gracious devout Affections of the Heart , and the Holy and humble Desires of the Soul towards God through Christ. But the Words spoken from the aforesaid wretched Men , were no such gracious Words , they proceeded from no such Good , and so were expressive of no such gracious Affections , of no such holy and humbly Desires . The utmost that with any colour of Reason can be said , is , that they were the Counterfeit , and had the Semblance and Appearance of so good a thing . But then , Fourthly , Let it be considered , That the Devils , and wicked Mens counterfeiting the Inspirations of the Spirit of God , and the spiritual Prayers of good Men , is so far from being an Argument against the Inspiration of the Holy Spirit , and against the spiritual Prayers of good Men influenced by the Holy Spirit of Prayer ; that it is rather an Argument for them : Just as there having been so many false and counterfeit Miracles in the World , is an Argument that there really have been true Miracles ; and as there having been so much counterfeit Coin in England , is a good Argument that there hath been , and there is in it , true and good Coin. For if there had never been any thing of that Nature , true and good ; Devils and ill Men would never have been at the Pains , to make their Counterfeits . Fifthly , Consider , That what ever might be the Design of the Devil in being the Author of such counterfeit delusive Inspirations , ( which to be sure was no good one ; ) and what ever also might be the Design of our Casuist in objecting against us such counterfeit delusive Inspirations ; yet certain it is , that in Truth and Reality , it is no Reproach to the Holy Spirit of God , that he suffers the Devil and his Instruments to counterfeit his Holy Inspirations ; no more , than it is a Reproach to Gods Holy Angels , and faithful Ministers , that Satan transforms himself into an Angel of Light , and that Satans Ministers also are transformed into the Ministers of Righteousness , 2 Cor. 11.14 , 15. Consider , Sixthly , That the right Use which Men fearing God , should make of the Instances of Diabolical Inspirations before-mentioned , is not to reject the true Influences of the Holy Spirit in Prayer ; for fear of being imposed upon by the counterfeit Inspirations of Satan ( that would be as wise a Course , as to throw away all Money good and bad , for fear of being cheated with counterfeit Coin ) but to be upon our Guard , and to try the Spirits , ( 1 Thes. 5. 19 , 20 , 21. 1 Iohn 4.1 . ) examining the Motions of the Spirit within us , by the sure Rule of Gods written Word ; which even Cardinal Bona confesses to be a sufficient Rule to try Spirits by . ( Cum Scriptum sit ( inquit ) lucerna pedibus meis , verbum tuum , & lumen semitisi meis : sit que sacra Scriptura , sicut , Apostolus ( 2 Tim. 3 16. ) Divinitus inspirata , utilis ad docendam & ad erudiendum in Iustitia , ut perfectus sit homo dei , ad omne opus bonum instructus ; suffciens apparatus ad spirituum Discretionem , in eâ ●rocul dubio reperitur . Bona de discretione spirituum , Edit . Paris , 1673. Cap. 5. p. 54. Without doubt ( saith the Cardinal , there is in the Scripture sufficient means to discern Spirits by . ) And withal , we ought to be very modest , humble , holy , and charitable ; exercising our selves to have always a Conscience void of offence toward God and toward Men. And if we do so , God , who is faithful , will not suffer us to be tempted above that we are able , 1 Cor. 10.13 . The infinitely Good , Wife , and Faithful God , will not suffer any of his Faithful People to be invincibly tempted by Satanical Delusions . God , by his Word and Providence , always furnishes his People with Means to discern Divine from Satanical Inspirations and Enthusiasms : Otherwise , if we could not discern the one from the other , Divine Inspirations would be of no use , but might be a Trap and a Snare to the Best of God's People ; which were Blasphemy to assert , and is contrary to the daily Pattern of the Church of England , which continually prays , That God would cleanse the Thoughts of their Hearts by the Inspiration of his Holy Spirit : And let any sober , intelligent Man read the Life of Hacket and his two Prophets , as it was written and published by Dr. Cousms , no Friend , but an Enemy to Dissenters , and he may see , that their Pretended-Inspired Prayers had the Devil's Mark imprinted upon them in Capital Letters . I will mention but one such Mark : It was usual with them , in their Prayers , to call upon God to confound them , to destroy and damn them , if what they said was not true , and they were not Men extraordinarily and immediately called of God to reform the Church , as they pretended to be . By this one Mark it is easie for any Man of Sense to see and judge that certainly they were Melancholly to a Degree of Madness ; or , that they were deluded by the Devil ; or , that they were both one and t'other . So much is sufficient for an Answer to our Casuist his Instances of Men Diabolically inspired , as he says ; which should indeed make Christians watchful against the Stratagems of the Enemy of God and Men , but should never so far fright them out of their Wits , as to make them reject the true genuine Influences and Inspirations of God's Holy Spirit who helps our Infirmities in Prayer , Rom. 8.26 . If my Style in handling this Argument appear to any too severe , I must beg their Pardon , if I want a little Patience to hear the more-than-probable Effects of the Operations of the Holy and Blessed Spirit traduced for Iesuitical Inventions , and the Effects of the Vnclean Spirit in such Cases . Difficile est Satyram non Scribere — I have been large in this Argument , because it is new ; and all I expect to find new in , the Discourses I am Animadverting upon : In the other Parts , I believe , fewer Words will serve the turn . The First Case which our Casuist undertakes to speak to , P. 3. and so to the 26th . is , 1. Case . Whether Praying in a Form of Words do not stint and limit the Spirit of Prayer ? I must confess , I have always thought it no inconsiderable Argument prevailing with me to judge it unlawful for me , ministring in Prayer , to use the prescribed Forms of others ; because , by doing it , I must necessarily exclude what Influence or Assistance the Holy Spirit may give me in the Performance of that Holy Duty . It is true , this is done as to all the People that join with him that ministreth , but that is quite another Species of Prayer . We know it is the Will of God , that as we sometimes should minister to our selves , and to others , in the Duty of Prayer ; so at other times we should only pray by Communion , or joining with another in Prayer . This is evidently God's Will , as appears by the constant Practice recorded in Holy Writ . Now , if it be the Will of God that we should sometimes pray only mentally , whilst one only useth Words in Prayer , and if it be lawful here to shut out the Spirit 's Influence upon our Words , when we are to use no Words , but only to join our Amen to him that useth them ; it will not therefore follow , that we may do it , when we are our selves to use Words , as to which the Holy Spirit may influence us . And this is all the Unlawfulness in this Case we plead , and which some phrase a stinting or limiting the Spirit . For the clearer understanding of this Matter , I will first set down what Influence upon our Words in Prayer we challenge for the Holy Spirit . It lieth , as I said in the former Chapter , in two things : 1. In bringing to remembrance the Word of God. What Acts are contrary to it , and have been our Sins , and so are Matter of Confession ; what things the Word of God gives us leave to ask , and under what Circumstances , and what we have need of , what Promises God hath made for giving them to us . Now this is no more than Christ promised , Iob. 14. 26. The Holy Ghosts shall bring all things to your remembrance whatsoever I have said unto you . We challenge no such thing for the Holy Spirit , as dictating new Matter , not contained in the Word , but bringing to our Minds what Things are in the Word fit for Confession , Supplication , or Thanksgiving , as to us , or others . 2. Nor , Secondly , must that Power be denied the Holy Spirit which any of our Brethren have ; they can whisper such things in our Ears , and so bring them to our Minds ( tho' it may be we were not aware of them , or had forgotten them ) we believe the Holy Spirit can make immediate Impressions upon our Spirits , proportionate to the Sounds Creatures can make in our Ears , from which Impressions are made upon our Souls : Those who deny this , must deny all Spiritual Motions from the Blessed Spirit of God. 2. We also challenge for the Holy Spirit a Power to excite and inflame the Affections , which , so beated , thrust out Words in a natural Course . This is all we plead for in the Case , and say , That if in Prayer we be limited by a Form of Words , such kind of Impressions as these cannot affect us , nor have any Effect upon us suitable to the Nature of them , and the Holy Spirit 's Design in making of them ; and this we think is not lawful for us to allow , because it is a quenching of the Spirit . Our Casuist tells us , That he will also examine , What the Scripture attributeth to the Spirit in Prayer . 2. What it is to stint or limit the Spirit . He saith , The Scripture attributeth something to the Spirit in Prayer , which was extraordinary and temporary ; and something ordinary , fix'd , and standing . That which he mentions as extraordinary , is , the Inspiration of the Matter of Prayer , together with an Ability to express it in known , or unknown Languages . To which I answer , There is thus much Truth in this ; That it is sufficiently probable , that before the full Revelation of the Will of God in Scripture , God did extraordinarily inspire his Servants , as to some particular Matter of Prayer , how otherwise could they know what was his Will ? And that also upon the first going of the Apostles to the Gentiles , it pleased God also to inable the Apostles to pray with divers Tongues ; nor was this only for a Sign to them that believed not , but as a necessary Mean , by which the first Messengers of Christ to the Gentiles were inabled both to pray with , and to preach to several Nations . But that after the full Revelation of the Divine Will in the Holy Scriptures , God at any time more than other hath revealed the Matter of Prayer unto his People , more than the Matter of Preaching , is more than I know , or any can prove ; nor can any Reason be given for such an Assertion , he had in his written Word told his Ministers and People what they should pray for ; nor might they pray for any thing but what was according to that his revealed Will. 2. If by revealing the Matter of Prayer , this Author means no more than bringing to Ministers and Peoples Minds such things as they stand in need of , and God in his Word hath declared himself , ready to give , it is no more than God yet doth every Day . 2. If by it he meaneth his exciting them , at this or that time , to pray for some particular Good , either for a Nation , or Church , or a particular Family , or Person , which he had only generally promised in his Word , and left them at Liberty to pray for , conditionally , and with a reference and Submission to his Divine Will and Wisdom , neither can this be called extraordinary , with reference to any Period of Time , it being no more than what God hath by his Spirit done in all Times , and yet doth ; tho' in another Sense this be extraordinary , such more-than-ordinary Impressions , being but at such particular Times , when God intendeth to give out such Mercies ; other extraordinary and temporary Revelations of the Matter of Prayer , after the Sealing of the Canon of Scripture , are such as nothing in Scripture guideth any to expect . And to assert any such thing , is but to dictate without Shadow of Proof eithe r from Scripture or Reason . Nor is it more true , that there ever were any extraordinary Assistances of the Spirit at any time , as to the Words used in Prayer , further than the inabling the first Ministers and Christians to pray and preach in other Tongues than they had learned . Nor can it be proved , that as to praying in their own Language , the Holy Spirit ever was further promised or given to any , than to bring to their Remembrance the Things they stood in need of , and which God had given them leave to pray for , and promised to give , and the like , and exciting their Affections , and inflaming them , which being heated , they spake with their Tongues ; which Assistance , we do say , is an ordinary and standing Influence communicated , as to former Ages , so to our present Age , and will be communicated to Believers to the End of the World. Let us hear what Reason our Casuist hath to the contrary : He pretendeth to give us Four , P. 6 , 7 , 8 , 9 , 10 , &c. to 21. 1. His First Reason is , Because there is no Promise of any such Gift , which , were it true , were indeed a strong Reason , tho' not against the thing , ( for God may give what he hath no where particularly promised , ) yet against our Expectation of any such thing . But this is very far from being Truth : For , 1. There are general Promises of all good things , and of his Spirit . 2. There are particular Promises of the Holy Spirit to help us in the Duty of Prayer . So that , if this Influence be a good thing , and what is possible , without any Derogation to-the Honour of God , there are Promises enough for it . He who looketh for a particular Promise for every thing , will deprive himself of the comfortable Expectation of much Good , and disable himself from praying in Faith for most things he prayeth for . God hath promised , Psal. 84 11. No good thing will be with-hold from them that walk uprightly . He hath promised to give his Holy Spirit to them that ask him ; and he hath told us , that by this Spirit we cry , Abba Father , Rom. 8. 15. Gal. 4. 6. and told us , Rom. 8. That the Spirit helpeth our Infirmities , for we know not what we should pray for as we ought . He gives his Spirit to his People , they are joined to the Lord , and one Spirit , and his Spirit dwells in them , as we often read in Scripture . He hath promised , that his Spirit shall bring to remembrance the things we have heard of him , Joh. 14.26 . But it may be he will say , There is no Promise of Assistance as to Words in Prayer : What should be the Meaning of that ? There is no Promise indeed of the Holy Spirit standing by , and dictating to us what Words to speak , nor yet of the Spirit 's so possessing us as the Evil Spirit doth a Demoniack , so as to lay our Soules asleep , while he useth our Tongue . But there are Promises of his teaching us to cry , Abba Father ; of his bringing to our remembrance what the Scripture hath of his making Intercession for us , &c. These are enough for us , and to prove all that ordinary Assistance as to Words in Prayer which we plead for . Nor doth our Casuist say any thing of Force , to perswade us , That such Influence and Assistance of the Spirit is not within the Latitude of the Promises , in saying , That there are many good Christians who would never pretend to any such Inspiration , but are some of them beholden to their own Recollection and Invention for the Matter and Words of their Prayer ; and others , for want of a sufficient Quickness of Invention , to be beholding to Forms of Prayer of other Mens Composure . ( P. 6. ) Now there are no such Blessings of the New Covenant , to which good Christians may have no Right and Title , and of which they may never actually partake , which is utterly to destroy the Nature of the Covenant , &c. That there are no Blessings of the New Covenant , to which every true Believer hath no Right or Title , or which they may never actually partake of , is most freely granted . But that there are some Blessings of the New Covenant , which every good Christian doth enjoy , tho' he lieth under other Apprehensions , and which he may have a Ius Remotum , a Right and Title to , which , pro hic & nunc , he doth not actually enjoy ; and some Blessings of the Covenant which a Christian might enjoy , if indeed he did not by his voluntary Fault deprive himself of the Benefit of them ; and some Blessings which a young Christian doth not at present enjoy , must be denied by no Considerate Divine : For who ever saith it , must deny both the Quickening and Consolatory Influences of the Holy Spirit , and many more also indeed ; for the Promises relating to Iustification and Regeneration , as every Believer hath a Right to them , so he actually partakes of them , as he shall do of Eternal Life . But for those Branches of the Covenant which concern further Grace , or Gifts , the Case is otherwise . Every good Christian hath a Right and Title to the Spirit of Adoption , teaching him to cry Abba Father , influencing him in the manner I have opened , as to Words in Prayer . But yet it is very possible , 1. That by his own voluntary Fault he may shut out these Influences by tying himself up to Forms of Words . 2. He may want them , through his own Default , in not studying the Scriptures , and gaining a full Knowledge of them . 3. He may deprive himself of them by wilful Sinnings , which may make the Holy Spirit withdraw himself in those arbitrary Manifestations . 4. He may have them , and not know it , but take them to be meer Humane and Natural Recollections , to which the Holy Spirit hath assisted , by bringing to remembrance what Christ hath said . Our Casuist's Second Reason , p. 7. is , Because there is no need of any such immediate Inspiration . This indeed ( were it true ) were a great Argument , and would Prove what he said before , That there are no Promises of any such Tendency . But how will he prove this ? He saith , 1. As to the Matter of Prayer , it is sufficiently revealed in Scripture . 2. He saith , For Words , if we have not Quickness enough of Fancy and Invention to express our Wants and Desires in our own Words , we may readily supply that Defect by Forms of other Mens Composure , which , with very short Additions and Variations of our own , we may easily adapt to all our particular Cases and Circumstances . This is the Summ of what he saith , P. 2. p. 8 , 9. If the Matter of Prayer be sufficiently revealed in Holy Writ , there neither is , nor ever was , since the Apostles Time , any need of any extraordinary Assistance of the Spirit to dictate that . But ( admitting this , which we freely grant ) is there yet no need of the Spirit to bring to remembrance the things we have had of Christ's ? Our particular Violations of the Divine Law , our particular Wants , or the Promises warranting us to beg a Supply : To assert no need of the Spirit 's Help , we must not only assert the Perfection of the Rule of Prayer , but the Perfection of an Human Memory too , which , I suppose , our Casuist will not . 2. As to Words , our Casuist talks as if he thought we pleaded for the Spirit 's dictating formed Words to us , or made use of our Tongues to speak Words not formed in our own Hearts : What else doth he mean by Words immediately inspired ? Alas ! we mean no such thing , but only a bringing into our Thoughts the Matter of Scripture , relating to Things forbidden , commanded , promised , &c. From which , our Souls , by a natural Power , form Words , and warming and heating our Affections , which also contribute to them , and then thrust them out at our Lips , as the Psalmist speaks , Psal. 39. 3. Now how it can be , that Forms should not shut out this Assistance and Influence , poseth me to understand . 3. Our Casuist's Third Reason is , p. 9. Because there is no certain Sign nor Testimony of it amongst us . By Signs , as he expounds himself , p. 10. he means Miracles . He gives his Pretended Reason for this , Because , without such Signs to distinguish it from false Pretences , we were better be without Inspiration than with it , because we shall be left under an unavoidable Necessity , either of admitting all Inspirations which pretend to be Divine , or of rejecting all that are truly so . According to this rate of Arguing , we must conclude nothing to be the Effect of the Spirit of God , but what we can confirm to be so by working some Miracle . Alas ! how should Christians ( if this had a Grain of Truth in it ) ever be able to satisfie themselves that they truly believe in Christ , or love , or fear God , or exercised , or had any Habit of Grace ? God indeed gave the Gift of Miracles to confirm new Doctrines , or some Prophecies , or Persons extraordinary Missions . But did ever any Divine make Miracles necessary to confirm every Manifestation of the Spirit ? And why are they necessary for this more than any other ? Is it not Sign enough to him who believeth the Scriptures to be the Word and Revealed Will of God , that the Inspiration is from God , if it be according to the Revealed Will of God ? Surely one , who being about to pray , hath any thing brought into his Mind to confess , beg , or give Thanks for , which he knows is according to the Revealed Will of God his Duty to confess , beg , or give Thanks for , may know , or at least reasonably think , it is brought to his Thoughts by the Holy Spirit of God , tho' he cannot confirm it to be so by a miraculous Operation . But ( saith our Casuist ) tho' the Scripture may be sufficient to discover the Matter of the Inspiration , whether it be true or false , yet it is not sufficient to distinguish the Inspiration , whether it be Divine , or Natural , or Diabolical . Then he runs into a Discourse of Natural and Diabolical Enthusiasms ; and concludes , That Men may be inspired naturally , or from the Devil , and how dangerous it is to father such Inspirations upon the Spirit of God. 1. For natural Inspiration , it is a kind of unintelligible Thing ; for surely he that is inspired , doth aliquid pati , suffer something , and to suffer it to receive the Action of a foreign Agent : So that , to speak modestly , ( tho' Natural Inspiration be a Canting Term , devised by some of late for no very good Purpose , ) it is no very good Natural Sense , carrying with it contradictionem in adjecto , which is not very Scholastick . It is true , a Man may have a natural or accidental Fervency of Spirit , occasioned several natural and honest ways , as well as by some less honest ; and I do not think it much dishonourable to the Holy Spirit to make use of those natural Means to excite the Affections . Our Casuist is aware that this Third Reason of his will have the same , if not a greater Force against that Assistance of the Spirit in Prayer , which he , and others of his Mind , are willing to allow , ( that he might not be called the Spirit of Supplication for nothing , ) viz. in exciting and inflaming the Affections , whose Fervour cannot be denied also , to proceed sometimes from the Temper of the Body , and they will be at a Loss there also to distinguish betwixt the Fervour that is Divine and that which is Natural in its Causation . But how will he avoid it ? He tells us , p. 12. That as to this , we have a sure Word of Promise ; but not for the latter ; and therefore , if we can claim a Promise , we have just Reason to conclude , that how much soever other Causes might contribute towards it , the Holy Spirit was the Principal Cause . I hope my Reader , from what I have said before , will see Reason to conclude , that we may as well claim Promises , and more than one , for that Influence which we claim for the Holy Spirit upon our Words in Prayer , as for the Influence it hath upon our Affections ; and if he will but name us the Texts and Promises he hath for the Spirit 's Influence upon our Affections , it is ten to one but we shall prove , that those very Texts , if Rom. 8. 15 , 26. Gal. 4. 6. as much concern Words , and contain Promises for Assistance as to Words , as the exciting of Affections ; and we are pretty sure of it , considering the great Influence raised Affections have upon our Words expressive of them , so as we are Even ; and if there need no Miracle to prove the one to be Divine , neither doth there need any to prove the other Influence Divine also . 2. As to Diabolical Inspiration , we have spoken before . The Probability of such a thing is a very bold Suggestion : We cannot deny but the Devil may sometimes suggest Scriptures to us . ' He did so to our Saviour , Matth. 4. 6. But it is a sure Rule , that he never doth it but for obvious and apparently sinful Ends. If a Minister , or a consciencious Christian , be conscious to himself , that he hath no other Ends in Prayer than to glorifie God , in obeying his Will , to humble his Soul before God for his Sins , and to beg and obtain his Pardon , and such Influences of Grace as his Soul stands in need of , and he finds Scriptures pertinent to these Things brought to his Mind , he hath no Reason but to conclude they come from the Holy Spirit ; nor needeth he any Miracle to confirm it . The End will both demonstrate the Act , and also discover the Principle plainly enough . But , p. 14. Our Casuist riseth higher , telling us , That we have not only no certain Sign of any such Inspiration in the conceived Prayers of those which most pretend to it , but many certain ones of the contrary . Four he will instance in , upon which he deseants , p. 15 , 16 , 17 , 18 , 19 , 20. 1. The great Impertinence , and Nonsense , and Rudeness , to say no worse , that are sometimes mingled with these extempore Prayers . 2. That they are so generally tinctured with the particular Opinions of those that offer them . 3. That that which gives them the Reputation of being so inspired , is not so much the Matter , as the way and manner of expressing them . 4. That that extraordinary manner and way of expressing them , for which they are thought to be inspired , doth apparently proceed from natural Causes . The two latter be calleth Plain Signs : Let us try the Certainty and Truth of any of them . I observe his first Sign is wonderfully qualified with Sometimes , which takes out all the Efficacy of it ; for I suppose our Casuist hath heard of such an Axiome as this ; Spiritus Dei non semper tangit Prophetatum , &c. The best Prophet is not always a true Prophet ; even Nathan himself falsly revealed the Will of God to David , 2 Sam. 7.3 . Go do all that is in thine heart , for the Lord is with thee . God sent him the next Morning to tell David the quite contrary . And Paul , who sometimes spake what he had received from the Lord , 1 Cor. 11.23 . and 1 Cor. 7.10 . saith , Vnto the married I command , yet not I , but the Lord ; v. 12. of that same Chapter , saith , But to the rest spake I , not the Lord. So that ( with our Casuist's Leave ) supposing it true , that at some time some Phrases may slip , which some Criticks may call Nonsense , ( and oft-times they will call that so which is not so , ) or which should , in their Judgment , be rude and indecent , or perhaps worse : Supposing , that some at some times should in their Prayers declare their own Opinions , which are not Truth : Neither of these would any more prove , that these Mens Words , in other Parts of their Prayers , or at other Times in Prayer , were not influenced by the Holy Spirit ; then David's Murther and Adultery , Lot's Incest , Peter's Denial of his Master , would prove that they were not in the general Course of their Conversation led by the Spirit of God ; or , that Nathan was never influenced in his Prophecy by the Holy Spirit , because he was not when he approved of David's Resolution to build God an House . So plain are the two first Signs , that indeed they are no Signs , nor have any colour of such a thing , further than concerns those Phrases so culpable . 2. Nor , it may be , upon a strict Enquiry , will it be found , that in Publick there is more Nonsense in free Prayers than some make by their careless reading Forms . I do not think our Casuist , who hath sometimes used , and doth still sometimes in the Pulpit use free Prayer , so Chargeable ; and I have Reason to think there are some Hundreds of Ministers in England , of whom it may be full as Charitably presumed . 2. For this Second Sign , I know no Error can be in a Man's declaring his own Opinions in Prayer , if they be true . I know no Man who prayeth by Forms , or otherwise , but must declare some of his own Opinions . If he means by Opinions , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , singular Opinions , which are false , it will only prove , that he did aliquid humanum pati , and was not influenced , as to those Words , by the Spirit of Truth . 3. For his Third , which he calls a Plain Sign : That that which gives them the Reputation of being so ( that is from the Spirit ) is not so much the Matter , as the way and manner of expressing them . What gives them the Reputation amongst weak People , of coming from the Spirit , is one thing ; what indeed makes them so , is another thing . That which makes them so with others indiscernable , being the secret Work of the Spirit upon the Heart , bringing Scripture to remembrance , and exciting and inflaming the Affections , which cause the Thoughts to form Words , which are by the Affections thrust out of the Lips ; all this is now a thing indiscernable to an Hearer , who can only probably and charitably judge from the expressed Affections by Sighs and Groans , and proper Expressions . I know none makes the Spirit 's Influence upon our Words to respect the Matter of Prayer , further than bringing to the Mind of him that prayeth , Matter before prepared in Scripture , fitted for his Circumstances at this or that time . All his other Discourse under this Head , hath nothing in it of Argument , but is only Defamatory of any other Prayer than by Forms , ( so far as he is able to defame it , ) and proceeds wholly upon a Mistake of the Principle ; for the Spirit 's Influence doth not only respect the way and manner of expressing , but , as I have said , the very Matter of Prayer it self , for this or that time , bringing to a Christian's Remembrance the true Matter of Prayer , and what at that time is proper for a Christian. Nor can I imagine with what Consistency to himself our Casuist makes this a plain Sign of conceived Prayers not being inspired : That that which gives them Reputation to be so , is not so much the Matter , as the manner and way of expressing them ; when himself alloweth all along the Spirit 's Influence to excite pious and devout Affections , which certainly do not respect the Matter , but the manner and the way , and manner of expressing our Prayers . Our Casuist trifleth too much in making the only Difference between Forms and Conceived Prayers , to be , 1. That the one is in Set Words , the other in Extemporary Words : 2. In the Largeness of them , and repeating the same things over and over again . Before he had wasted his Paper in confuting such Fooleries , he should have heard us asserting them here . — Qui capit , ille facit . 4. His Fourth plain Sign , is , That that extraordinary manner and way of expressing them , for which they are thought to be inspired , doth apparently proceed from Natural Causes : Which neither he , nor an Angel of Heaven , can know , nor any but he who knows the Heart , and what Hand strikes those Strings of the Affections , from the touching of which , those Sounds proceed . 2. How unreasonable is this for him to say , who will allow the Holy Spirit no Influence , but upon our Affections , exciting and inflaming them ? 3. Suppose they do proceed from natural Causes , why may not the Holy Spirit set those natural Causes on work ? All which being most certain , there needs nothing be said to the further vain Philosophy he useth upon this Head. Whether it be true , or false , is not of a Pin value , as to the Cause in hand . It may be from natural Causes , and yet too from a first Cause setting them on Work. None will say , but the Holy Spirit makes use of natural Causes for spiritual Effects . In his 21. p. he comes to a Fourth Argument , to prove , That the Gift of Inspiration of Prayer ( as he odly phraseth it ) doth not continue , is , Because then conceived Prayers must be Infallible , and of equal Authority with the Word of God. We are very unhappy that in these Debates , we either will not or cannot understand one another . Do we plead for any more than the Spirits helping our weak Memories , in bringing to remembrance what Things are contrary to the Divine Law , for the Matter of Confession ; and of what God hath declared in his Word , he will give to them that ask him , upon such Terms as he hath declared his Will , for Matter of Petition , and the Divine Promises , for Arguments to inforce our Petitions , &c. So that , if the Word of God be infallible , that which is so brought to remembrance , must certainly be so too ; and surely the Scripture must be of the same Authority with it self . If we mistake in the Applications , we father not our Mistakes on the Holy Spirit , but beg Pardon for them . This being rightly understood , I refer to any Intelligent Reader , what strength there is in this Argument more than in those we heard before . Our Casuist , having thus far given us his Opinion against the Continuance of that Influence of the Spirit upon us in Prayer , which he called extraordinary , comes p. 22. to favour us with his Opinion ; Wherein the ordinary influences of the Spirit consist , relating to the Duty of Prayer . He tells us it is , In exciting in us the Graces , and proper Affections of Prayer . Such as Shame , and Sorrow in the Confession of Sins , a Sense of our need of Mercy , and an hope ( surely he should have added also an intense Desire ) of obtaining it , in our Supplications for Pardon , &c. In all this , we most freely agree with him , saving only in the Restriction of the Spirits influence to this only . Nor can we possibly understand , how the Spirit should thus influence our Affections , and not our Words ; which are and ought to be thrust out by those Affections . We will suppose a Soul to be guilty of wandring Thoughts in the Duty of Prayer ( a guilt common to all Persons ) and the Spirit , who in the Word hath accused and condemned this , to bring this to a Souls remembrance when it is praying , or about to Pray ; and to excite in the Soul , a shame and sorrow for it , and inward Desire and Hope of Pardon for them . Can this Soul be thus far in this Particular be influenced , and not influenced , as to Words also expressive of this Desire and Hope ? Our Casuist further tells us , p. 32. That Words and Expressions are of no other Account with God , than as they signifie the Graces , and Affections of our Hearts , without which he regards them no more then the whistling of the Wind. All this is very true , but what then ? Therefore ( saith our Casuist ) since these Affections are the main of our Prayer , and Words are nothing in his account in Comparison with them ; can any Man be so vain , as to imagine that those Affections will be ever a whit the less acceptable to him , because they are presented in a Form of Words , and not in extemporary Effusions . To which I Answer , truly no. But admit , that the Holy Spirit to Day or to Morrow , bring to our Mind from Scripture , some Particular Sins as Matter of Confession , which are not mentioned ( unless generally ) in the Form we are to use , and excites in us a shame , and sorrow for them ; and an earnest Desire , or Hope , for the Pardon of them , and the Christian hath no Words in his Form expressive of such Shame , Sorrow , Desire , or Hope , how acceptable do we think will this Prayer be unto God , which is but half a Prayer ? For though the Motions of the Affections be a part of Prayer , yet it is not all Prayer , and scarcely any where in Holy Writ call'd by that Name ; at least not in one Place of Forty , where Prayer is mentioned . As for the Senses which our Casuist puts upon those Texts , Gal. 4.6 . Rom. 8.15 , 26. Iude v. 20. He should have done well to have proved what he Dictates , that they concern not our Words in Prayer , we are quite otherwise minded , and think that the Spirit may influence us with Sighs and Groans , that cannot be fully uttered ( as no great Passions can ) yet may be in a great measure uttered , and so uttered , as to let those that hear them , know they are imperfectly uttered , which is often discern'd , though not by Non-sense ; yet by abruptures of Phrase and Expression , and the incoherence of them also sometimes . In the next Place our Casuist comes to explain stinting , and limiting the Spirit . Where first he quarrels at the Phrase as being not found in Scripture nor Antiquity , he saith . It is a Term of Art invented by us , applied only to the present Controversie , and this plainly argueth the Argument to be New. I dare say , the Author cannot find the Term of Natural Enthusiasms , or Inspiration in Scripture ; nor yet the new invented Notion of Diabolical Inspiration of Men to the Duty of Prayer , in any Antiquity : Yet our Casuist maketh no scruple to use them both , why may not we have the same Liberty ? Nor do we apply it meerly to the present Case , we are every whit as much against Forms of Sermons . And what matters it , if the Argument be new , provided it be an Argument , and be strong ? But , neither is it new ; it is a great while ago , since the Apostle commanded the Thessalonians , saying , 1 Thess. 5.19 . Quench not the Spirit . Now if the Spirit Kindleth , and inflameth the Affections , and they influence the Thoughts to form suitable Words , and then the Tongue cannot utter them , because it is tied up to some certain Words and Syllables , I think it is quenched , so far as it is capable , that is , its Operations are quenched , and made to die in the Heart . Nor doth our Casuist perfectly express our meaning in this Phrase of Limiting the Spirit , for we by it do not so much mean hindring the Spirit from affording us some Assistance which we might otherwise expect from it . As , That we hinder our selves from making a due and perfect use of that Assistance , which the Holy Spirit is ready to give us , both by bringing Things to remembrance which we have forgot ; and also exciting , and inflaming our Affections . For though they may yet burn within us , yet in the use of Forms , they cannot ( as they ought to make up a perfect Prayer ) burst out at our Lips , we must not speak with our Tongues , as David , Psalm 39.3 . And this indeed may provoke God to withdraw these Assistances from us . And now in Opposition to our Casuists Conclusion I also conclude . I have shewed at large , that there is an ordinary Assistance which the Holy Spirit giveth to conscientious Christians about to Pray , or in Prayer . 1. By bringing to remembrance the Matter of Prayer ( recorded in Holy Writ ) proper for this , or that Time of Prayer , both for matter of Confession , Supplication , and Thanksgiving , which ( through the frailty of our Memories ) we often do not at that Time think of . 2. By exciting and inflaming Holy and Pious Affections , suited to every Part of that Duty . Now by keeping our selves to forms , we shut out these Influences of the Holy Spirit , either rejecting them , or not being able ( because restrained by Forms ) to make use of them as to a perfect Prayer . What our Casuist hath said , or any one can say to disprove this , I refer to any Reader indued but with common Sense to Judge . So much in Answer to what our Casuist hath said as to the first Case stated by him . The Second followeth . Case 2. Whether the use of Publick Forms , be not a sinful neglect of the Ministerial Gift of Prayer ? Our Casuist hath here very rightly stated our Case thus , p. 26. " By the Gift of Prayer , they mean an Ability to express our Minds to God in Prayer , or to offer up our Desires and Affectito him ; in Words , befitting the Matter of them . Which Ability , say they , is given by God to his Ministers , as a mean for Publick Prayer ; and in order to their being the Mouths of the Congregation to God , to represent to him , the common Cases , and Necessities of the People . And therefore , since God ( say they ) hath given us this Gift , it may be justly questioned , whether we may lawfully omit the use of it , by using Publick Forms of other Mens Composure . " In speaking to his Case , our Author premiseth two Things , and then laieth down four Conclusions , all which I shall candidly examine in their Order . 1. That this Case concerneth the Clergy only , not the Laity . That is true , so far as concerneth Publick Prayer in Churches . This Argument will not indeed conclude it sinful for Christians to join in Prayer , with such Ministers as use pious and good Forms . What others may do , I cannot tell . 2. He premiseth , That this is not the Case of the Clergy of the Church of England , who though they stand obliged to the constant use of the Liturgy , yet are not hereby restrained from the Exercise of their own Abilities in Publick Prayer in their Pulpits . I shall say nothing to the Case of these , or these Clergy-men . There hath been enough said as to this , by the Author of the Reasonable Account , p. 12 , and 13. I therefore come to his Conclusions . 1. He saith , That this Ability to express in our own Words the common Devotions of our Congregations to God , is either Natural , or Acquired . We will grant this without more Words about it . It is partly Natural , speaking is so , partly Acquired , to speak fitly , and properly to God in Prayer is Acquired . 2. He saith , That this Natural , or Acquired Gift is no where appropriated by God to Prayer , but left common to other uses and purposes . Whether in Words of Scripture it be any where by God so appropriated , is not worth the disputing ; if from the Nature of the Ability , Gift , or thing it self it be so appropriated ; which that it is , I think is clear enough from the Description of it given by our Casuist , p. 26. where he hath these Words , By the Gift of Prayer , they mean an Ability to express our Minds to God in Prayer , or to offer up our Desires , and Affections to him , in Words befitting the Matter of them . Nor hath our Casuist before contradicted this Notion , now how it is possible that an Ability fitly to express our Minds to God in Prayer , can relate to any thing but Prayer , I cannot understand ; if he had indeed in stating the Question , or explicating it , have denied this Notion , there might have been some colour for this Assertion , but now to tell us ( as he doth p. 30. ) That the Gift of Prayer is nothing but a freedom of Elocution , or Vtterance is very impertinent . But this is fully answered in the Reasonable Account , p. 10. and again in the Answer to Dr. Falkners Vindication of Liturgies , p. 36 , 37. but to add , yet a little further . The Question is , Whether an Ability , fitly to express our Minds to God in Prayer , be a Gift differing from the Lawyers Ability to plead well at the Bar ; or a Mans Ability to Discourse pertinently in good Company , or a Schollars Ability to Dispute well in the Schools . Our Casuist saith plainly , they are but one and the same Gift . 1. By our Casuists Ratiocination , those also must be the same Gift with the Gift of Preaching ( which admitted ) it must necessarily follow , that he who is able to plead a Case well at a Bar , or to Discourse well in Company , must be able also to Preach a good Sermon , and to express himself fitly to God in Prayer . Which ( besides , that it would justifie the Socinian , in telling the World , That they have been a long Time troubled with a needless sort of Men called Preachers or Ministers ) is most demonstrably false , there being some Thousands in the World , that can Discourse well in Company , and many Lawyers that can Plead very well at a Bar ; and several Schollars that can Dispute in Mood and Figure , that if they were put to it to Pray and Preach in a Pulpit , few would think they had a Gift , that is an Ability for either . 2. According to this Notion all Gods Gifts , as to external Action might be reduced to the Gift of Motion . All spiritual Habits to the one Gift of the Spirit ; but the Apostle speaks after another Rate . 1 Cor. 12.4 . Now there are diversity of Gifts , but the same Spirit . And tells ver . 8. To one is given by the Spirit , the Word of Wisdom , to another the Word of Knowledge by the same Spirit . Ver. 10. To another Prophecy — to another the Interpretation of Tongues . All these now flow from the same Spirit , and are all Species indeed of the Gift of Vtterance ; but if the Apostle understood himself , they were divers Gifts , and by his Authority we must crave leave to call them so . 3. Besides , What can make , or argue a Diversity of Gifts , if a Diversity of Knowledge , as the Foundation of their Exercise , and a Diversity of End , will not ? And with what Sense can two Gifts be made the same , when it is demonstrable that every one who hath the one of them , hath not the other , nor any thing like it ? Neither is that true which our Casuist tells us , and I admire to read him asserting what is contrary to all Mens Experience ; for he saith , " We find , that those who have this Gift , ( viz. of Prayer ) have it not only while they are speaking in Prayer , but when they are speaking on their Occasions ; and that ordinarily they can express themselves to Men with the same Readiness and Fluency in Conversation , as they can express their Minds to God in Prayer . " Either he means all such , or only some such . If he speaks of all , it is most evidently false : How many have we known that want no Words or proper Expressions in Prayer , that in Worldly Affairs cannot speak to any purpose . If he meaneth it of some only , he speaketh true , but nothing to the purpose ; for the same Man might , in the Apostles Times , have the Word of Wisdom , and the Word of Knowledge , and Prophecy , and Interpretation of Tongues . The Apostles , doubtless , had them all , yet the Apostle determines them , Diversity of Gifts , I Cor. 12. 4 , 8 , 9 , 10. 3. In the Third Place he tells us , That this Gift of Utterance not being appropriated by God to Prayer , may , upon just Reasons , be as lawfully omitted in Prayer , as in any other Use or Purpose it is designed for . Here our Casuist supposeth , that the Gift of Prayer is nothing but the Gift of Vtterance , which we have disproved under the former Head. 2. That the Gift of Prayer is not appropriated to Prayer , which we have also disproved ; so as this Conclusion falls by the Fall of the two Pillars on which it is built only . I must not omit what our Casuist hath here said excellently , p. 31. " I do confess , had God any where appropriated it to the End of Prayer , those who have it were obliged to use it to that End , and to omit it ordinarily , by confining themselves to Forms of other Mens indicting , would be to neglect a Means of Prayer of God's special Appointment and Institution ; for had he any where intimated to us , that he gave it us purely to inable us to pray , without respect to any other End , we could not have omitted the Use of it , without crossing his Intention , and frustrated him of the only End for which he intended it . " Here our Casuist hath spoke our Heart ; only we think , that if this appears from the Nature of the Gift , which is such as it is impossible to use it any other way , it is the same thing as if he had told it us in so many Words in Scripture , or by an Angel from Heaven . Let it now be left to any Man of Sense to judge whether we have not proved this , and that from our Casuist's own Words , p. 26. where he accepts the Question as stated by us , as well as from the Nature of the Gift it self , being not Vtterance , tho' a Species of it ; a Gift exercised from a different Species of Knowledge than other Gifts are that fall under Vtterance as the Genus , and to a quite different End , and not found in Thousands who have Utterance good enough in other things . 4. Our Casuist's last Conclusion upon this Case , is , " That to rend our Desires to God in other Mens Words , is as much a Means of Prayer as to speak them in our own ; for to speak in our own Words , is no otherwise a Means of Publick Prayer , than as it serves to express to God the common Cases and Necessities of the Congregation ; and if these may be as well expressed in other Mens Words as in our own , the End of Publick Prayer is as effectually served by the one as the other , p. 32. " 1. In the first place , It is not yet agreed , that Reading in Prayer is that sacred Action which the Scripture any where calls Prayer . This hath been argued in the Reasonable Account , Chap. 7. and what is there said , hath been vindicated , Chap. 7. of the Answer to Dr. Falkner's Vindication : So as that Point lieth not yet cleared . 2. When we speak of Means , referring to Divine and Sacred Actions , we vainly philosophize in our measuring true Means from the Proportion we judge they have to the End. If God , either in Nature , or in his Revealed Will , hath directed any Means , it is most certain that Means is to be used now ; that he hath so , hath been proved in the Reasonable Account , p. 6 , 7. and what hath been there said , hath also been vindicated from Dr. Falkner's Exceptions to it , in the Answer to his Vindication of Liturgies , p. 39. 62 , 63 , 64. When what is there said , hath received a just Answer , there will need more Words in this Argument . It hath also been told our Adversaries in this Point , That the speaking of Words first formed in our own Hearts , is not only a Divine Mean , but Natural and Proper , ( there can be nothing more natural than for the Tongue to speak , out of the abundance of the heart ; nothing more proper to express our Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , formed in our Heads , than by our own Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and certainly any Means , Divine , Natural , and Proper , ought to have the Preference of others : It is a kind of Force upon the Soul , to make the Tongue speak what is not formed in the Heart . 3. It is true , if Forms were to be made new for every Publick Prayer , it were not impossible but that the End of Prayer might be as well obtained by the use of other Mens Words , as his that ministreth ; otherwise it is not possible . The invariable Wants of a Congregation are very few ; Pardon of Sin , and further Sanctification , and upholding Habits of Grace bestowed , are so : But how many more ? Have not all Congregations renewed Sins , Wants , and Mercies ? 4. But to make this Business short . Till what hath been said to prove , That the Gifts of him that ministreth in the Duty of Prayer are the Means which God hath directed and given the Minister for that use , and the most natural and proper Means imaginable for the Performance of the Act , be answered , we vainly discourse of other Means , unless any Person hath not obtained this . This is enough to have said , as to what our Casuist hath spoken upon his Second Case . The Third Case which our Author speaks to , is , Case 3. Whether the Use of Publick Forms of Prayer doth not deaden the Devotion of Prayer ? That which our Author here calleth the Devotion of Prayer , the Nonconformists call . The Attention of our own , or others Thoughts ; or the Intension and Fervency of our own , or others Spirits . Our Reverend Casuist granteth , p. 34. " If Forms are in themselves , and not through our Fault , and erroneous Prejudice , less apt to quicken and raise Devotion than conceived Prayers , it will be granted on all hands that this is a good Argument against them . " Here then is an Issue joined : The Medium is granted to be good , if true . Our Author propounds , in order to the Trial of the Issue , to consider , 1. " What those Advantages are which conceived Prayers pretend to . 2. Whether they are not , for the most part , fantastical and imaginary ; and whether , so far forth as they are Real , they are not much more peculiar to Forms . 3. Whether , besides those Common Advantages , Publick Forms have not peculiar Advantages which conceived Prayers cannot pretend unto . " If our Author rightly enumerateth the Advantages pretended by the Nonconformists , and makes it good , that they are but imaginary and fantastical for the most part ; and that what of them is real , is more peculiar to Forms , ( which is his Second Task ) and that besides those common Advantages , Forms have real Advantages peculiar to them ; we must yield he hath won this Game . But let us examine what he saith . Only it must first be observed , that the Nonconformists have acknowledged the Truth of this Proposition variable : And that may be the best Means to one , both of Attention of Mind , and Intention of Affections , which to another is not so . Reasonable Account , p. 44. § . 27. It very much depends upon Mens having , or not having an Ability to express theirs and others Wants to God in Prayer , and the Degree in which they have it . Our Casuist thus enumerateth the pretended Advantages that are in free , conceived Prayers : 1. " Our Minds are kept more attentive to our Business . 2. That the Minister is more affected . 3. That the Affections of the People are raised by the Performance of the Minister . 4. That in conceived Prayers the Words follow the Affections ; whereas , when a Man prayeth by Forms , his Affections ( if any ) must follow his Words . 5. That Words formed in our own Hearts are more expressive of our Affections , than it is possible Words formed by others should be . 6. That the Soul can better direct its Affections to God , whilst it hath nothing else to do , than when it hath a previous Work to direct the Eye to read right . " This is the Substance of what our Author saith Nonconformists say in Proof of their Proposition ; and indeed it is a good Summary of what hath been said on this Argument , Whether they be meerly imaginary , or real Advantages of conceived Prayer , that is the Question . Our Casuist ingenuously granteth , p. 36. That by expressing a serious and devout Affection , the Minister doth really advantage the Devotion of the Congregation : Which is the Third of those Things before-mentioned . " The first ( pretended ) Advantage , he saith , p. 37. is , That the very conceiving the Matter of his Prayer , doth naturally more bind his Attention , than the reading it out of a Form. " This is undeniable , and granted by our Author . But he goes on : " But , I beseech you , what doth it more bind his Attention to ? Is it to attend to the Words and Phrases ? If so , then it is not to attend to the Acts of Prayer : Or is it to attend to those Acts which are the proper Business of Prayer ; such as being ashamed of Sin , and bewailing of it in Confession , &c. " I answer , It bindeth the Thoughts of a Man praying , to his Business , and to one principal Act of Prayer , that is , the uttering of the Desires of his Heart in fit Words . This Answer of our Author depends upon this mistaken Hypothesis , That the uttering of fit precatory Words without Lips , is no part of Prayer ; whereas it is an essential part of perfect vocal Prayer : And we scarcely read of any thing else called by the Name of Prayer in Holy Writ . Which Words being first formed in our own Hearts , must necessarily more affect us than Words formed by others , and are always attended in pious Souls with more of all those Affections , the Exercise of which God requires , than it is almost possible foreign Words should . A Man cannot pronounce another Man's Oration with so much natural Life , Vigour , and Fervency , as one himself hath composed , and which is so fitted to his own Thoughts : Now what should he that ministreth in Prayer , attend to , but his Business , and the Work he is about ? Which is as much to utter Words expressive of his inward Shame , and Sorrow , and Hope , and Desire , as to be ashamed , and sorrowful , and to desire , and hope . Our Author , p. 38. confesseth what none can possibly deny , " That he who prayeth by a Form , being released from attending to the Invention of his Matter and Words , his Mind is more at leisure to wander , and instead of attending ( as he ought ) more closely to the Acts of Devotion , by imploying those Thoughts which in conceived Prayer he employeth in Invention , in a closer Attention to the Acts of Devotion , he may , if he please , permit them to rove abroad ; but if he doth , the Fault is in himself , not in the Form he prayeth by . He makes an ill use of a good thing . " To all which I reply , That whether our Thoughts divert in Prayer to other Objects by Consent , or from their own natural Wildness , not being sent upon any Errand from the Will , it must be confessed our Duty to use all lawful Means to keep them at home ; and to use no Means that shall give them further Scope and Liberty of Diversion . Our Reverend Author grants , That the Mind is more at Liberty to wander , when it prayeth by a Form , which is Argument enough to oblige us , if we have an Ability , to pray by conceived Prayer . Our Author herein differeth from us ; for he saith the Fault is in our selves , if our Thoughts do wander , not in the Form. Those Words [ the Fault is in himself ] may be taken in a double Sense ; either , 1. The Fault is in the Will of Man , which willeth them to wander . 2. Or , the Fault is in the Infirmity of Humane Nature ; which is such , as they will wander , if they have a Scope and Liberty . Our Author thinks the former ; for he saith , he may , if he please , permit them to rove : But may he also , if he please , keep them from wandering and roving ? I do not believe there is that Man or Woman upon the Earth , that can in truth say so , upon his own Experience ; nay , I much question whether any can say so , who adds to willing , the use of this Means , praying by a free and conceived Prayer , ( tho' it must be granted , that he shall do it much better that way than any other . ) The Fault therefore is in our selves , that is , in the common Infirmity of Humane Nature , its Averseness and Awkwardness to Spiritual Imployment , and the Contemplation of Spiritual Objects , and Exercise of it self upon them ; and tho' it be such a Fault as will hardly be perfectly corrected , whilst we are in the Flesh , yet it is such as we may use Means to correct , and in a good measure actually correct , and praying by a conceived Prayer , by our Author 's own Confession , is one Means by which it may be corrected ; ( for he acknowledgeth , that when we use Forms , our Mind hath a greater Scope and Liberty to wander : ) So that if free and conceived Prayer be what God hath not forbidden , it is what he hath commanded , ( where he hath given an Ability to it ) as a Means in order to this great End , in the obtaining of which lieth much of the Life and Soul of Prayer ; ( for the Affections of a roving , wandering Heart will be cold enough , ) Thoughts of an Object being necessary to the Workings of the Affections about it , and previously necessary . But saith our Author , p. 39. " To invent the Words and Matter of Prayer , is not to pray , but to study a Prayer ; and till our Brethren have proved , that our inventing the Matter and Words is a part of our Duty of Prayer , ( which is the Question in debate betwixt us ) we can by no Means grant that our Attention to it is attending to the Duty of Prayer . " The Matter of all Prayer is already invented for us , and prescribed to us in Holy Writ : This our Author hath often already told us , and we have agreed it . The only thing to be premeditated and done , is , 1. To consider what of that Mutter of Prayer , allowed and directed in the Word , is proper for us , under our Circumstances , at the Time when we Pray . 2. To form Words in our Hearts , by which our Lips shall express the Desires of our Souls . The first is , and will be every good Christian's Work , before he cometh to minister in Prayer , and the Matter may vary every Day , according to the various Contingencies to Persons and Families , occasioned through the Wisdom of him that governeth the World , and the daily Breakin gs out of Sin and Corruption , occasioned through that Fountain of Lust in Man's Heart : But yet can never be so well done , ( through the unfaithfulness and slipperiness of our Memories ) but there will be room left for a Dabitur in hora , the Spirit of God , in the very time of our Prayer , to bring to our Minds some Violations of the Divine Law we did not think of , and some Wants which we had forgot . 2. The Second needs no study or deliberation ; our Thoughts in a moment form Words , when they are sensible of Wants . The Beggar studieth not for Words to ask for Bread , no more doth the Malefactor for Words to ask for his Life . That Words are apart of perfect Prayer , and of all Prayer , where one ministreth to others in Prayer , must not be denied , and an essential part too ; for without them he cannot so pray : So as he whose Thoughts are imployed in forming of Words , whether to express his own Premeditations , or present Impressions , or Monitions , cannot certainly be denied to have his Thoughts imployed about his Work in Prayer . Our Casuist goes on , p. 39. and saith , " It is pretended , that conceived Prayer is more apt to fix the Minister's Attention in Prayer , because he utters his Words in conceived Prayer , immediately from his Affections , by reason of which , his Thoughts have not that Scope to wander , as when he reads them out of a Book . " To which he answereth , " That if he hath devout Affections , he may utter his Words as immediately from his Affections in a Form , as in a conceived Prayer , and therefore this Pretence is insignificant . " There is no doubt of this , nor do I know who hath made this Pretence : But the Question is , Whether a Man can have the same devout Affections attending a Form of Words composed by another , as he may have attending Words flowing from his own Heart ; as a Bullet taken up from the Ground , and thrown by a Man's Hand , is never so hot as one shot out from a Gun , and heated with the Fire there First kindled : So I do think Experience will demonstrate , that no Form of Prayer made without the Man , and taken up into the Lips , will so affect the Soul as Words formed within it , and then thrust out of the Lips. Our Author , in the next place , comes to answer the Arguments for conceived Prayers most raising the Minister's Intention , that is , of Affection , he saith . They pretend , That in praying by a Form , the Minister's Affections follow his Words ; whereas , in conceived Prayer , his Words follow his Affections . As to this , he saith , 1. That it is a very curious Distinction . 2. That he is not able to apprehend either what Foundation there is for it , or how it it applicable to the Matter . The Distinction is used both by Dr. Ames in his Cases , and by Mr. Calderwood in his Altare Damascenum ; Men both of Learning , Reason and Piety . If our Casuist cannot apprehend the Foundation of it , our Charity to them will oblige us not presently to conclude that it hath none ; and our Charity to our Author obligeth us , if we can , to help his Apprehension . When our Souls are imployed about any Object , it first discovereth that Imployment , by Thoughts upon it , which produce the Motions of the Affections according to the apprehended Nature of the Object which the Thoughts are so imployed about , if the Object be something to be beg'd or pleaded for , of or from another . The Soul is presently forming Words for the Tongue , in the use of which they shall beg it . Do not the Words here follow the Affections ? And are they not thrust out by them as a Bullet is driven out of a Gun by the Powder first fired beneath it , and affecting it . In praying by Forms , it is not possible that the Heart should be sutably affected by any inward Motion of the Soul forming the Words for the Lips , ( for they are already formed for them . ) So that all the Affection that can possibly attend them , must either be raised , 1. From a serious Premeditation of the Matter of those Forms ; or , 2. From Post-Thoughts or Reflections upon them when they are uttered . If the latter only , then what is said is true , in the use of Forms . The Affections follow the Words , and have no Work either in the forming of them , or sending them forth . As to the former , It must not be denied , but we may be affected with the Premeditation of the Matter in any Form , as well as an Orator may be affected with the Matter of a Speech , which he is to utter before he uttereth it , though the Speech he made not by himself , but by another . But , I beseech this Reverend Author to consider as in the presence of God. 1. Quotus quisque est . How few there are , or are like to be found in the World , who being to Pray only by Reading Forms , doth take any considerable Pains with their own Hearts every Time they use them , to affect them praeviously , with the Matter of those Forms ; which if one doth not , it must be true , that his Affections only follow his Words ? 2. Suppose we could find one of many that did so , whether it would be possible for him to raise his Affections to that degree upon such prepared Forms , as when his own Thoughts form the Words which he is to utter ? 3. Besides this , it is hardly possibly ( to be sure not ordinary ) for Men and Women , to be equally affected with Shame and Sorrow , for past Sins ; as for Sins newly , and lately committed , or to be equally intense with Desires , for ordinary and common wants , as for such wants as presently pinch us , and press hard upon us , as to which Forms cannot serve , unless they be renewed every Day ; but as to this , we shall have occasion more to speak , when we come to its proper Place . This is enough said , to make the Distinction plain and intelligible . But then Secondly ( saith our Author ) Suppose it were true , that in conceived Prayer the Words follow the Affections , and in a Form the Affections the Words ; how doth it from hence follow , that conceived Prayer doth more intend , and heighten the Affections then Forms ? What Reason can there be assign'd , why those Acts of inward Affections , should not be as intense and vigorous as those that go before them ? Suppose , that there can no Reason be given ( which yet I think may ) yet this follows , that whereas the Grace of Prayer , and the very Life and Soul of it ( as our Author somewhere speaketh ) lieth much in the Holy Affections that attend it . If the Affections only follow the Words ( the Prayer being done , when the Words are once uttered ) that Prayer is put up without any such Holy and inflamed Affections . Nor sure is Shame and Sorrow ( two of the Affections mentioned by our Author ) so properly Consequents to , as Concomitants of the Act of Prayer . Our Author goes on , p. 42. But then Secondly , it is pretended that the Minister cannot so well express his devout Affections in other Mens Words , as in his own . To which he Answers . That the Ministers business in Publick Prayer , is not to express the degrees and heighths of his Affections , or to acquaint God of the particular , and extraordinary fervencies of his own Soul ; for in Publick , he prayeth as the Commonmouth of the Congregation , and therefore he ought not to express to God in the Name of the People , any matter that is peculiar to himself , &c. This now is what I cannot possibly understand . To express our particular Affections and fervency is one thing , and to Pray for any particular Matter peculiar to himself is another thing ; yet certainly , the first is the Ministers Duty , and the latter his Liberty , if not his Duty also . Let a Man be praying in Publick , or Private , or Secret , certainly he ought to do it with the most fervent , intense , and raised Affections which he can . Let the Matter of his Prayer be what it will or can , still Affection must be an adjunct to an acceptable Prayer , and the more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the more raised , and setting the Soul on Work it is , the better it is , or else St. Iames was mistaken , Iames 5.26 . Nor is it true , that a Minister in Publick Prayer ought to confess no Sins , but what the whole Congregation is guilty of , nor to put up Petitions for any wants , but what are the common wants of the whole Congregation . The common Practice both of the present Church , and the Church in all Ages confuteth this . If this were true , in vain were the desires of any particular Person or Family , in vain their Papers desiring the Prayers of the Minister and Congregation for them , in vain are we in Scripture , commanded to Pray one for another , to make Supplications for all Saints , Eph. 6.18 . If our Brother Sin not unto Death , to Pray for him , 1 John 5.16 . And certainly the Minister hath the same Liberty , and Priviledge that the meanest of the People have . I cannot therefore conceive what our Author means by this , who surely hath a Hundred Times , prayed for some things for particular Persons , and Families which have not been needful for , nor the wants , and desires of all the Persons in the Congregation for themselves , and their Families . Our Author yet proceeds , and tells us , " Thirdly and Lastly , It is also pretended , that in the use of Forms , the Ministers Soul is so ingaged in directing his Eye to read , that it cannot be so intensely affected with that he prayeth for . In Answer to which he saith , ▪ He leaveth the Reader to judge , whether the recollecting of the Matter of Prayer , the disposing of it into a due Method , inventing of proper Phrases to express it ( neither of which are Acts of Prayer ) as ( he pretends ) he hath shewed before , must not much more busie his Soul , than the directing of his Eye to read . " The Reply is easie . The Matter of Prayer is already directed , and needs no inventing , only a considering what is applicable to present Circumstances , which is a work previous to Prayer , the disposing it into a due Method , is another imaginary Thing ; Confession , Supplication , and Thanksgiving , are the Three Parts of Prayer , which is put before another is nothing material , though every one will without any Study , know it is rational to put Confession of Sin , before Supplication for Pardon . The inventing of proper Phrases , is another thing as imaginary , for they are already invented , being Scriptural Phrases or formed with as little Study , as the hungry Begger , need take for Words by which to ask a bit of Bread. But the Souls looking through the Eye upon the Book to see what is there Printed , then recollecting what it sees , and forming the Words first in the Mind , then uttering them by the Lips , is surely a greater Diversion . Besides , that the meditating of the Matter of Prayer , then forming the Words in the Heart , are both of them as proper Acts relating to Prayer , as the killing the Sacrifice , the cleansing of it , the laying on the Altar were Acts relating to the Sacrifice ; and therefore lawful , and the Priests Duty , as well as the burning of it , but of this I have before spoken . Our Casuist proceeds , p. 44. " It is pretended , That Forms of Prayer deaden Peoples Affections — by a more direct , and immediate Influence , because they still express the Matter of Prayer in the same Words — whereas the very newness , and variety of Words in which conceived Prayers are expressed , doth naturally awaken and entertain their Minds , and keep them more fixed and intent . For Answer whereunto he saith , Let us consider upon what it is that this novelty , and variety of Expression doth keep our Minds so fixed , and intent upon . Is it upon the Matter of Prayer ? doubtless no. For that is generally the same , especially the matter of Publick Prayer , and therefore if it were that , fixt our Minds , it would as well do it in the same , as in new and varied Expressions . — But if it be nothing , but the newness of the Phrase , it is expressed in that fixeth their Minds , there is nothing in it , but a meer surprize and amusement of their Fancies , which instead of fixing their Minds doth unfix them , from the internal Acts of Prayer , and divert its Attention from the Devotion to the Oratory of it , &c. " 1. To make this Experiment , let the Author , comprize the Matter of all Sermons in Six , or Twelve Sermons ( which it may be were not impossible ) or as some have done in Fifty Two Sermons , and never Preach no other in Forty or Fifty Years Time to his People , and by that Time he hath preached them five or six Times , ask his People , whether they do generally hear him with that Attention and Intention , as if he cloathed that Matter with new Phrase . I do not believe that one of five Hundred would say so . 2. But Secondly , The Matter of Prayer is principally , Petitions or Arguments to inforce those Petitions ; admit the Petitions or the Matter of them be always the same , are the Arguments also ? Doth there any Form comprehend all the Arguments to implead Petitions , which the Scripture warranteth to use , though it commandeth not us to use them all at the same time ; nor it may be , are they all so proper for one and the same Time , or for Persons under some Circumstances , as others . So that by our Authors leave , there may be new Matter of Prayer to draw out Attention and Intention . 3. Thirdly , Suppose there were not , doth not the Holy Scripture express the Matter of the same Petitions by different Phrases . Why may we not express it by these Phrases as well as those ? And yet Peoples Attention , and Intention be upon the Matter of the Prayer ; and if varying of Phrases will help to it , and the Wisdom of the Holy Ghost knowing this hath canonized a variety of Phrase , how any can be restrained the use of that variety which God hath left us ? I cannot tell . 4. The gingling , tickling , Oratory of Prayer , is a thing Nonconformists abhor , as a puerile , pedantick Thing , not worth any Mans Attention or Intention : But the asking the same Things in other Words , and those such as the Holy Ghost hath taught us in Holy Writ , or such as are proper and expressive , is what deserveth a better Name . Nonconformists are a kind of Men , that think that Meat good enough , that is wholesome and nourishing enough ; and those Cloaths fine enough , that cover enough , and are warm enough , little regarding as to the former ; the Turneps cut into several Figures , and laid about the sides of the Dish , nor yet what the Laces , and Fringes of their Cloaths are , or whether they be of the Spanish or French Fashion . The like Judgment they make too of Sermons , and Prayers . They judge those Sermons the best that most instruct , and affect the most intelligible , and Scriptural , and those Prayers best , where the Things which God hath given us a Liberty to ask , are most intelligibly and plainly asked , and urged by Arguments , that are most scriptural ; but they know the Holy Scripture hath a variety of Phrases , and all of Equal Authority , and Dignity , equally canonized , and expect that he who is a Teacher should be mighty in the Scriptures , and bring to their Ears and Tastes out of that Store-house , things new , and old , and are apt to think that he that doth it not , hath made but a little entry into that blessed Store-house . That , de facto , Novelty in Phrase doth most affect cannot be denied , that it is not sinful , is as evident , and it is as certain , That the same Matter may more affect in a Novelty of Phrase , then in an old Stile . Our Reverend Author cometh in the Last Place , to shew us the Advantage which People have for their Devotion from Forms , to which conceived Prayers cannot pretend . He instanceth in Six , from p. 46. to p. 55. 1. The First is , That People may address themselves to Prayer with greater Preparation . 2. The Second is , That in joining with them , the People may Pray with more Understanding , then they can well be conceived to do in extemporary Prayer . 3. A Third is , That they may join with them , with much more Faith , and Assurance . 4. A Fourth is , That they have much less in them to divert the Affections of the People from the Matter of Prayer . 5. A Fifth is , That they are more secured , as to the decency , and Solemnity of their Publick Worship . 6. The Last is , That in joining with them , the People are more secured of the Reality and Sincerity of their own Devotions . To all which in General , there are several Things may be said . 1. That all this is to be said as much for Prayers by a prescribed Form in the Pulpit , as in the Desk ; and if there be any thing in these , as to Prayers in the one Place , it holds as strongly as to Prayers in the other . That People may address themselves to join in those Prayers with greater Preparation , and Pray with more Understanding . More Faith , and Assurance , have less to divert them , from the Matter of Prayer , be more secured as to the decency , and order of Publick Worship , and People be more secured of the reality and sincerity of their Devotions : Nay these Arguments will run home to a Mans Family , and hold as strongly there . Nay most of them will ascend up into his Closet after him , three or four of them will hold as strongly there . So as they serve to destroy all conceived Prayers . 2. It is an amazing thing , that if these Things were necessary , and indeed such real Advantages to Peoples Devotion ; neither Solomon , nor Moses , nor Asa , nor Hezekiah , nor the Levites mentioned Nehemiah 9 , that prayed that long Prayer , should think of this mighty Help to the Peoples Devotion , and give out Copies of their Prayer there mentioned to all the Congregation , that they also might have addressed themselves to God with more Preparation , and have prayed with more Vnderstanding , and with more Faith , and Assurance , and have had their Affections less diverted from the Matter of Prayer , and have had the decency , and solemnity of their Publick Service more secured , and have been more secured of the reality , and sincerity of their Devotions , they were all things as necessary then , as they are now , yet we have no mention of any such thing ; but this it seems , is a new discovery , reserved to the later Times , or rather a new device , to uphold the Necessity of Forms . 3. If the Wise God had seen these Things so necessary for so great Ends , we certainly should not have been without an Institution , or at least some Declaration of the Will of God in the Case , but we find nothing of that in any Part of Holy Writ . 4. All these Things will signifie nothing , if it prove impossible , that he who ministreth in Prayer unto others , should by Forms ( unless drawn for every Time he ministreth ) confess the Sins , or put up Supplications for the good Things , he ought to confess , or put up Supplications for ; but this will fall under our Debate , when we come to consider what our Author hath said to the Fourth Case stated by him . 5. It is not what we fancy , and think we can prove by our Reason to be a more apposite mean for the performance of a Duty that indeed is so : But the mean must have a Divine Institution , if it be not so naturally . A Papist will Discourse bravely for the usefulness of a Crucifix to be set in our Eye , to put us in Mind of what Christ hath suffered for us , to incourage us to hope in the Mercy of God through him ; but yet it is a mean to be abhorred , not used ; to speak more particularly to our Authors Six Things . 1. Nonconformists know that they are to Pray intelligibly , and not in bumbasted non-intelligible Phrases to the meanest of the People . So as there is no such need of Preparation to understand Words and Phrases , which are ordinarily such as are understood assoon as heard . They detest such kind of Language in Prayer , as Dr. Featly reflects on , where the Minister spake to Christ under the Name of the Dolphin of Heaven , such kind of stuff indeed , had need have Time allowed the Hearers to understand . Nonconformists would have all Prayers in such a Phrase as needs no Companion to the Temple to expound , which they judge of no great significancy , because he is not like to be a Companion to one of an Hundred . 2. For the same Reason , they see little in our Authors second pretended Advantage of Forms . 3. There is as little in his Third Thing , for nothing can Advantage Faith and Assurance , but a Knowledge that the thing ask'd , is what God hath promised to give , which a Form will not instruct him in , that doth not otherwise know it ; and if he otherwise know it , it is needless as to any such Thing : However I know of none , but alloweth the Use of Forms for Instruction , which if Men will Use , they may easily know , by examining Scripture , what God hath willed Men to ask . 4. For the Fourth Thing . Men in praying ought to take Care not only that their Affections be not separated from the Matter of Prayer , but that their Thoughts may not be separated from the Words , by which that Matter is expressed : Nor can I understand , how the Affections should attend the Matter expressed , if the Thoughts be out of the way of expressing , or of Words , by which it is expressed . I am sure , he who prayeth by Forms gives his Thoughts more Liberty to leave both , than he who prayed depectore , by Words formed in his own Breast ; whether there be any Soul so pious , that it will not take it ? I cannot tell . It is probable , that the Souls of the most Will ( I am sure my own would ) and if the Thoughts be once separated , the Affections in the Course of Nature will not stay behind . 5. As to the Fifth . If our Author means no more by Decency , and Solemnity , then gravity , and expressiveness , and the absence of what usually Men will call Rudeness , who understand any thing of Religion , he is a lamentable Minister , that cannot so Pray without a Form , and indeed aptior ad stivam , fitter for some other Imployment : If he means delicate Words , Curt , and comprehensive Exprehensions , it may be such Prayers will be found not wrote after any Scriptural Copy ; unless that of the Lords Prayer , which we rather judge a directory of Matter , than a Copy of Words , and hath always been so judged by the Church , extending it in all Practice , and never judging that enough , either for the Desk , or Pulpit . 6. It will pose any to understand how People should , more by Forms than by free Expressions , be secured as to the reality and sincerity of their Devotions , considering that to Devotion in Prayer is required not only Intention and Fervor of Affection , but Attention of Thoughts also ; and the latter cannot be without the former , especially if Forms give a greater Liberty to the roving of Thoughts , and the Heart of Man be so bad , that not one of many , but will take it . Thus much come our Author's Six pretended Advantages to Devotion from Forms of Prayer to . There are two eminent ones that it must want . 1. One obvious Means to keep the Thoughts of him that prayeth from wandering : And this is true , both as to him that ministreth in Prayer , and those who only pray , the Thoughts of both have apparently a further Liberty to rove , whether they will take it , or no. Let every one speak from his own Experience , and if they do differ in their Experience , let it be considered whether their natural Temper doth not make the difference ; which is not a thing eligible , but natural , and upon that account necessary . If the Ministers Thoughts be not attent , he must speak Nonsense ; if the Peoples Thoughts be not , they must say Amen to they know not what . 2. A Second Advantage they must want , is the Confession of renewed Sins , and begging Pardon of them , the making known of renewing Wants , and giving Thanks for new Mercies , which , whether they ought to be the Matter of Confession , Petition , or Thanksgiving in Publick Prayer , will fall under our Consideration in speaking to the next Case . 3. To these two must be added , That those who in Publick pray by Forms , are tied up to those particular Opinions which the Composers of these Forms have , which indeed is not an Evil falls upon the People that do not minister , who may with-hold their Amen , but yet by their Presence will appear to do what they indeed do not ; but it will fall heavy upon those that minister by them . We have a plentiful Instance of this in the Popish Missal , where their Idolatrous Opinions are mixed with their Prayers , viz. That of the Invocation of Saints , the Application of their Merits to us , as well as their Heretical Opinions of Purgatory , and departed Saints Intercession for us , and the Merits of our own Works : All which indeed are upon the Reformation left out of our Liturgy , but may be put in again whenever we have Superiors of that Faith. It is true , in conceived Prayers the People are exposed to the same Danger as to their Ears , but not the Person that ministreth , and the People have a Power to with-hold their Amen , and to complain of such as are guilty of such Errors : But there is no complaining of Forms by Publick Authority confirmed . Our Casuist saith truly , p. 55. and 56. That Experience ( the best Judge in this Case ) is pleaded on both sides : Some say , they can keep their Thoughts most attent , and their Affections most intense , in praying by Forms ; others say the quite contrary . But I do not think that our Reverend Casuist directeth the best way for reconciling these Experiences , by endeavouring to perswade them , That the Fault must lie in their Prejudice or Temper : For it may be , the Fault lieth on the other side , in their customary Practices and Vsage , or a not right understanding their Duty in Prayer , but judging , that it only lies in their saying Amen , whether their Thoughts be kept attent to the Words and Matter of Prayer , and their Affections intense , yea , or no : If so , the Cure must be wrought on the other side . If our Author , by his many good Christians , meaneth many such as have an Ability to express their own and others Wants to God in Prayer , and exercise that Ability in a daily Prayer with their Families , and in their Closets , I do very much doubt whether many such will say so , at least I have not met with many such do say so . If he meaneth others that have not attained to this Ability or Practice , he ought to distinguish between a metaphysical Goodness and a moral Goodness , and again , betwixt the Degrees of moral Goodness . We desire to speak Wisdom to those that are perfect , and to all , to strive after Perfection ; forgetting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things that are behind , and pressing on to those things that are before ; and this is that which we wish , even every Soul 's spiritual Perfection . This is enough to have spoken to our Casuist's Three Cases handled in his First Part ; we now proceed to his Second , which begins with this Case : Case . 3. Whether the common Cases and Wants of Christians can be so well expressed in one constant Form , as in a conceived Prayer ? The Author hath a little perplexed this Case , by putting in the Word Common , the Question had been well enough without it . Nor hath he sufficiently explain'd what he means by Common Cases and Wants ; whether he understands it with reference to Time , and by Common understands Constant ; or with reference to Persons ; in which Sense , Cases and Wants cannot be called Common , unless all propound or have them . We cannot therefore well speak to what this Reverend Author saith , as to this Case , without putting a previous Question , viz. Quest. What , and whose Cases , or Wants , the Minister is bound to represent or make known to God in the publick Congregations or Meetings of Christians ? I find our Author in part determining this Question , P. 2. p. 2. Publick Prayers ( saith he ) ought not to descend to particular Cases and Necessities , because they are the Prayers of the whole Congregation , and therefore ought to comprehend no more than what is , more or less , every Man's Case and Necessity . I take this to be a false and mistaken Hypothesis , and the Reason given for it , because they are the Prayers of the Congregation , to be utterly insufficient ; for surely the whole Congregation is concerned in the true Wants and Welfare of every Member , that they may rejoice with those that rejoice , and weep with them that weep , Rom. 12.15 . otherwise they are not kindly affectionated one to another , according to v. 10. And this is the declared Will of God , Eph. 6.18 . that there should be made Supplications for all Saints , yea , for all Men , 1 Tim. 2.2 . How are these Texts ( think we ) to be understood , That Supplications should be made for all Saints , so far as their Wants are all the same , and no further ? Or , that Prayers should be made for all Men , as to those things that are the Common Wants of all Men , but no further ? I would fain see one good Reason for this , or one Text of Scripture to prove it . It is true , we cannot confess the Sins of particular Persons , unless we know them , nor put up Petitions for a Supply of the Wants of particular Persons , unless we know them ; and tho' we do know them , yet some particular Sins or Wants are not fit to be made the Matter of publick Confessions , or publick Petitions : But it is as true , there are a multitude of other Sins , which are not the Sins of all , but of some particular Persons in Congregations , and many other Wants , which likewise are not the Wants of all the Congregation , but of some particular Persons in them , which may well enough be confessed , and Pardon begged for , and which we may well enough beg a Supply of ; and these ought to be made the Matter of a publick Prayer , either upon the Pastor's Knowledge of them , tho' the Sinner doth not desire them , or upon such Persons Desire . It was in a publick Assembly and Prayer , that Ezra confessed and bewailed the Sins of those that had married strange Wives , Ezra 9.12 , 13 , 14. For , v. 4. They were assembled , all them that trembled at the words of the Lord God of Israel ; yet that Sin was not the common Sin of all the People . Ezra 10. they are numbred , and it appears they were but 100 , Priests 17 , Levites 6 , 1 Singer , 3 Porters , and 73 Israelites , ( who may be called Laicks . ) He who consulteth Ezra 1. will find the whole Number was ( v. 64. ) 42360. besides 7337 Servants ; the Priests alone were above 4000 , v. 36 , 37 , 38 , 39. and these were but the first Companies came out . So that it seems that excellent Scribe thought , that in publick Prayers , Confession was to be made of other Sins than what were the Sins of every Individual of the Congregation . More Instances might be given , but this is enough . Besides that , our Saviour's Prayer upon the Cross was publick enough , Father , forgive them ; for they know not what they do ; yet he knew , that all there present were not guilty of crucifying him . The like might be said of Stephen's Prayer , Acts 7.60 . So that this new Notion is quite contrary both to the Practice in the Old Testament and New. 2. Secondly , It must necessarily deprive all private Christians of the Benefit of publick Prayers in all their particular Distresses , whether respecting their outward or inward Man , and leaves them only to Family and Closet-Prayer of their Friends , and to what Prayers they can make for themselves . 3. It is directly contrary to the Apprehension of the Generality of Christians , who have used to send to their Ministers to pray for them in the publick Congregation , and to the Practice both of our Church , and I believe all others . 4. Whoso looks into Scripture , will find , that the Ministers of God never thought it enough , in the Case , to make general Confessions of Sin , or general Requests for good things , or to give Thanks for Mercies in general ; but have descended to particular Confessions of the particular Sin regnant , or committed lately , and to particular Petitions for specifical Mercies , and to particular Mercies in their Thanksgivings . 5. Our Author , p. 5. of P. 2. hath given us a good Account of such things as are the common Wants of all Persons , and at all Times , viz. 1. Forgiveness of Sin , Peace of Conscience , ( the giving , or preserving of it , ) the Assistance of Divine Grace , to deliver us from the Power of Sin and Satan , and make us meet to be Partakers of the Saints in Light ; Redemption from Death and Hell ; Protection and Success in all our Honest Concerns and Vndertakings ; the Daily Supply of our Bodily Wants and Necessities ; and in general , the Preservation and Direction of our Governours ; the Peace and Welfare of our Native Country ; the Prosperity of the Church , the Propagation of the Gospel , and the Success of its Ministers in the Work of the Lord. Our Reader must also remember how much our Author hath reflected upon conceived Prayers , for having in them the same things over and over again , Part. 2. p , 17 , 18. as contrary to the Order of our Saviour , who expresly forbids us vain Repetitions , Matt. 6. 7 , 8. Now unless this be only Faulty in conceived Prayers , not in Forms also , and we ought in Publick only to pray for things which a whole Congregation ( in common ) wants , and to confess Sins which a whole Congregation ( not some Persons only in it ) are guilty of , one single Collect is enough . Here are but eleven or twelve Lines made comprehensive of all this ; nor must any particular Confession of Sin be made , but only in the general , That we have all sinned , and come short of the Glory of God ; for there are few Sins that every individual Person in a Congregation is guilty of . 6. Supposing that none but the same Sins ( and those the Sins of the whole Congregation ) ought to be in publick Prayer confessed , and none but the same good things , and those such as are the Wants of the whole Congregation , ought to be petitioned for ; yet neither are such Sins , nor such Wants , always the same , much less such Mercies as refer to a whole Congregation . God's Mercies to Congregations , as well as Persons , are new every Morning : So as the same Forms will not serve . 7. I therefore conclude , That altho' this be the best Argument I know can be brought for the constant Use of a stated Form of Words in Prayer , if it could be maintained ; yet the Hypothesis is in no degree true , and the Argument built upon it must needs be very weak , supposing what is far from Truth . Prayer is the Communion of the Church , wherein the Members of it are not only to confess their joint Sins , but the particular Sins ( tho' not all the particular Sins , of which some may not be sit for publick Notice ) of each Member , or any Number of Members , and to beg not only a Supply of such things as they all want , but as any Member of their Body , or Number of their Members are guilty of , and known to be so , or stand in need of . This is enough to have spoken to the first thing said by our Author , as to this first Case . 2. He tells us , Secondly , That such . Alterations of the common Cases of Christian Churches , as could not be foreseen , and provided for at the first Forming of their Liturgies , may , for the most part , be provided for in new Forms . To which I say , 1. That this proceedeth upon the former Supposition , That no Sins are to be confess'd in publick Prayers , but such as are the common Sins of the Congregation ; no good things to be begg'd , but such as all Persons in the Congregation want ; no Thanksgigivings to be made , but for Mercies affecting the whole Congregation ; which is not true , and contrary to all Reason and Practice , as I have already shewed ; and therefore I need not here inlarge again on that Discourse . But supposing what I have before proved , That the more notorious and publickly-noticed Sins of any Member , or Number of Members in Congregations ; such as Swearing , Cursing , Drunkenness , noted Vncleanness , &c. are Matters of publick Confessions , and the Wants of any Member , or Number of Members in a Congregation , known to the Minister and better part of the People , are Matter of publick Petition ; and any noted Deliverance or Mercy , bestowed on any Member , or any Number of Members of a Congregation , is also Matter of publick Thanksgiving . These are so frequently renewing , so often varying , that our Casuist could hardly have said New Forms were likely to be made sufficient for them , and proper to them : Especially considering Publick Forms are not ordinarily made by the respective Ministers of Congregations , who alone , by watching over his Flock , is like to know its State. 2. Secondly , There may be , and ordinarily is , so great a Variety in the State of particular Congregations , as to Sins , Wants , and Mercies , that it is not reasonable to imagine , that Forms enough should be made suited to each Congregation : So as our Author must assert , that no Sins ought to be confessed publickly , but the Sins that are common to all Christians ; no Mercies to be begged , but what all Christians need ; no Mercies to be given Thanks for , but such as all Christians receive , or at least all within the Compass of those Churches to whom those Forms are to extend , or his Second Conclusion will not hold . 3. His Third Conclusion is but for a Quousque , viz. " That supposing such Provision for extraordinary Cases cannot be made in the publick Forms , yet that is no Argument why it should not be used so far forth as it comprehendeth the Main of the common " Cases of the People . " This indeed is true , against such an Use this Argument doth not conclude ; but it doth not follow but some others may . 4. The last thing our Author saith , That the Defect of such new Provision may be supplied by the Minister in a publick Prayer of his own . May , may be here understood as referring to Naturally or Legally : Of the first , there is no doubt ; for the second , our Author saith no more , than that our Church allows , or at least permits Ministers so to do . As to this , I have spoken before ; and , it may be , if it be inquired into , it will be found , that within these Twenty Years it would neither be allowed nor permitted in some Diocess . Besides that , Permission is the same with Connivance or Indulgence , which is a very uncertain thing , until it be established by an Act of Parliament . Besides that , many Ministers will not allow themselves any such thing ; the Reason of which ( doubtless ) is , because they have at least an Apprehension that no such thing is allowed by the Law : Whether it be , or no , I shall not dispute . Our Author proceedeth to his Fifth Case . Case 5. Whether there be any Warrant for Forms of Prayer in Scripture , or pure Antiquity ? I dare say there is hardly one Dissenter , of any Judgment , that will not readily grant there is ; tho' some of them very much doubt , whether there be any Warrant for Forms of Prayer to be universally imposed or used in Prayer . By Warrant , our Learned Author saith right , must be meant some positive Command , or allowed Example . I cannot tell who it is that hath affirmed , That nothing ought to be used in the Worship of God , but what is commanded by him : Whosoever hath so said , hath spoken crudely and rashly , and himself ( if he understand himself ) will at the next Breath grant , That Pulpits and Pews , Seats and Cushions , and Habits of Cloaths , ( not entailed to Worship only , ) and many things more , may be used in the Worship of God , which God hath not particularly and in Specie commanded . These things indeed Dissenters will say , 1. That God may be worshipped by no Act but what himself hath directed , because no other Act can be an Act of Obedience to him ; and where there is no Obedience , there can be no Homage paid to God : And here both Conformists and Nonconformists are , I suppose , fully agreed . 2. That no Means by which any Act of Worship shall be performed , may be used , which God hath not directed , either by the Light or Law of Nature , or by a positive Institution in his Word . Their Reason is , Because the Law of God extendeth to the Means as well as to the Act ; nor hath God directed any Act of Worship or Homage to him , but he hath also , either by the Light or Law of Nature , or by some part of his Revealed Will , directed sufficient Means for the Performance of that Act , which every obedient Christian is bound to observe , use , and prefer ; particularly as to Prayer , they say , the Act is directed both by the Light of Nature , ( whence it is that the Heathens prayed , and directed dies Supplicationem to the Divine Being ) and also by Scripture , and his revealed Will , which rectified the Light of Nature , and hath taught us , as to the Object , that Prayer is to be directed to the Only True God ; and many things , as to the manner of Performance , viz. That it be directed to the Father , in the Name of Christ , and with the Spirit ; and for things only , which are according to the revealed Will of God , and under such Limitations as the Scripture hath directed . 3. That even the Light of Nature , as well as Scripture , hath not only directed Men and Women to pray , but to use Words in Prayer : They are the Calves of our Lips , the Homage of our Tongues unto God ; and whereas Prayer is the Expression of our Wants and Desires unto him who is able to supply them , tho' God indeed understands the first Motions of our Souls in Desires , yet these without Words are not what the Scripture ordinarily calls Prayer , nor what Men have ordinarily called so . 4. That God hath not directed the Words which we should use at all times , ( tho' he hath directed some Words and Forms of Words which we may use ) but hath left us at Liberty to use what Words we please , expressive of the Matter of Prayer directed in Holy Writ ; and this could be no otherwise , the same Matter not serving us at all times , and consequently not the same Words . 5. That our Words are ( as the Philosopher expresseth it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inward and outward . Our internal Words are our Thoughts , ( our Hearts being our Shops , wherein the Words of our Lips are first forged or formed : Out of the abundance of the heart the mouth speaketh , ( saith our Saviour . ) While I was musing , ( saith David , Psal. 39.3 . ) the fire burned , then spake I with my tongue . 6. That as we best know our own Wants , so our own Hearts can best form Words , by which our Lips shall express and utter them : So as the forming of Words expressive of our own Wants and Desires , in our own Hearts , is the most natural and proper Means of Prayer , and Divine , because most Natural , and not restrained by any par tof the Divine Rule . 7. Lastly , They think that nothing but a plain Divine Revelation of the Will of God , as to the use of another Mean , can excuse them from the use of a Mean that is proper and most natural for the End : So as they think there must be something in Scripture , either in a Command , or something which hath the Force of a Command , ( as universal Example hath ) which must justifie their ordinary use of Forms of Words , not first formed in their own Hearts , to express their Wants and Desires to God in Prayer . This is all , I think , that Dissenters will say in this Case . Let us now hear what our Reverend Casuist opposeth to this : He will prove , as he tells us P. 2. p. 6. 1. " That supposing this were true , yet it doth not conclude against Forms . 2. That supposing it did conclude against the Use of Forms , it equally concludes against conceived Prayer . " As to the First , he saith , 1. " That they do not pretend that God hath any where commanded us to pray by Forms , and no otherwise . So that then publick praying by Forms is not the only instituted publick Prayer . 2. Nor , Secondly , do they pretend , that all the Prayers we at any time offer unto him , should be first composed into a Form. " Then some conceived , free Prayer in Publick is our Duty , or at least lawful . But this our Casuist pleadeth for , " That God hath injoined some Forms to be used and offered up in Prayer : Tho together with those Forms , we grant there might be , and doubtless were , other Prayers to be offered up unto him . " This he proves , p. 7. and to p. 19. of the Second Part. He instanceth in the Form of Blessing , mentioned Numb . 6.23 , 24 , 25 , 26. the Directions for Prayer , forthe Expiation of Murther , Deut. 21.7 , 8. and for the Prayer to be used at their Payment of their Third Year's Tythe ; the Prayers mentioned in the Psalms , delivered to Asaph , 1 Chron. 16.7 , used in Hezekiah's Time , 2 Chron. 29.30 . and by Ezra , chap. 3.10 , 11. and the Lord's Prayer , upon which he enlargeth from p. 8. to p. 19. To all which so much hath been already said , that nothing need be added . See Mr. Cotton about the Lawfulness of Set Forms ; the Reasonable Account , and Supplement , &c. But all these are indeed no Proof . The Reason is , Because , what was lawful for God himself , and Christ , and Holy Men inspired by God , by a Prophetical Spirit , and imploied by him ( as David was to set his Temple-service in Order ) 2. Chron. 28.10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19. must not be concluded lawful for others , and what might be lawfully complied with upon such Direction ; and indeed Divine Institution , must not be concluded lawful to be complied with upon no such Direction or Divine Institution . The Three first Instances produced by our Author , are Forms instituted by God immediately ; the other by David imploied by God , and made by his Spirit to understand his Will , and the Pattern of his Temple-service . The Last by Christ himself , sent to erect a new way of Worship . Not therefore to enter into any further Disputes . 1. Whether Christ intended the Lords Prayer , for a Form of Words , or only a Direction for Matter , if as a Form of Words , it doth not agree with it self , Matth. 6. Luke 11. the Words differ much in those Two Places ; whether for a constant Use , or temporary Use are Things , many Words have been spent about , and I see no help ; but Men must opine as they please in the Case . Our Author thinks , that only Luke 11. it was prescribed as a Form of Words , and truly it is probable ( if it were at all so prescribed ) but then those Words . For thine is the Kingdom , the Power and the Glory for ever , Amen . are no part of the Lord's Prayer , for they are not in Luke at all , but I say all this signifieth nothing ; for , from Christs , or the Apostles Acts , is no Conclusion to justifie other Mens Acts , without other Warrant of Precept , &c. and to this Answer to these Instances our Author cometh , p. 19. for what he saith of the Lord's Prayer , let Men judge as they please ; I know no sober Dissenter , but will say it is their Duty to make the Matter of that Prayer , the Matter of their Prayers ; and that they may use the Phrase , or entire Form ( if they understand it ) as well as other Words of Scripture . And if our Brethren judged that we should use that , and none else ; we should have no other Liturgy for the Desk , nor other Prayers in the Pulpit . The Difference therefore about that , is not worth mentioning , and a Dispute about spelling this or thys . That which we insist upon , is , that though Christ had Authority to prescribe a Form , yet none else hath any . Our Author saith very true , p. 13. 1. That this Answer allows the prescribing Forms of Prayer to have in them no intrinsick Evil , no contrariety to the Eternal Rules and dictates of right Reason . 2. That the prescribing of Forms ( under the New Testament ) is good and useful . This is expressed too indefinitely . For nothing will follow , but only , That Christ's prescribing a Form was good and useful ; if we extend it further , it must be upon this Principle , That others have the same Authority , to direct means of Worship that Christ had . Now this will ask a great many Words to prove . Christ had undoubted Authority to institute Acts , and Means of Worship for and in his Church ? But how doth it appear that others have ? His very Apostles commissionated by him to settle the first Gospel Churches , neither claimed nor practised any such Power . 3. Thirdly , He saith . This Answer must also allow , that God's prescribing Forms of Prayer by inspired Persons ( by his Son , he should have said , for we under the Gospel , find no Forms of Publick Prayer prescribed by other inspired Persons ) is so far forth a warrant for our Imitation , as the thing it self is good , useful , and imitable by us . If God doth such , or such a Thing , because it is good , and useful to some End ; that is sufficient warrant for us to do the same , provided we have the same Reason , for to imitate God , is our Duty , &c. Here now is a great Fallacy . Forms of Prayer in themselves are neither Good , nor Evil ; God , or Christ have not prescribed us any Forms , because they are good and useful ; but because he hath prescribed them , therefore they are good ; and 't is our Duty to use them ( if such a Prescription can be proved ) as Forms , or the prescribing Forms , hath in it , or them no intrinsick Evil ; so neither hath it any intrinsick Goodness , or suitableness to the Eternal Dictates , or Rules of right Reason ( as our Author expounded it , p. 19. ) It is very true , we are bound to imitate God in any thing which he hath done , because it is good and useful , but not in such things , which are made good only by his Command and Institution . God instituted Acts of Worship , which but for his institution had had no goodness in them : Such were Sacrifices under the Old Testament . The Two Sacraments under the New , he directed Forms as means for the Celebration of both Sacraments . Will it therefore follow , that we may imitate God , in making New Sacraments , and New Forms . But ( saith our Author ) Our Governours have the same Reason that God had , viz. because they are useful . What Christ's Reason was we cannot inquire , so far as the Evangelist acquaints us with it , it was to gratifie the Disciples , desiring him to teach them to pray , Luke 11.1 . Indeed it is probable , that our Saviour would not have gratified them , if he had not known it had been useful for them . But he never imposed upon them , either never to use any other Words in Prayer ; nor yet always to use these . Nor doth our Saviours Direction refer more to the Church , than to the Family , and the Closet ; besides , what might be useful for some , and at some times , might not be useful for all , and at all Times . 2. Our Reverend Author , p. 25. comes to his Second Thing promised , viz. to shew , That supposing it were true , that nothing were to be admitted in the Worship of God , but what hath a Divine Institution ; it equally concludes against conceived Prayer , as against Forms . His Answer is , because God hath no where instituted conceived Prayer , i. e. That Men in Prayer should Pray by Words first formed in their own Hearts . We need no Institution for what Nature it self dictateth in any religious Act. All Institution of that Nature must be corrective , not directive . Institution indeed , often correcteth our corrupt and imperfect Nature ; and so it is in this business of Prayer . God hath commanded us to Pray . It is Written in the Law of Nature , that there is a God , that this Supream Being , being the first Cause , and the first Mover , must be the Author of all Good. Hence it directs us Prayer for the good Things we want , and Praise for good Things received . Prayer is a making known of our wants to God. God hath given us Sense and Reason to tell us what those wants are , a Power to Will , and desire a supply of them , to form Words to be uttered by our Lips as expressive of them , to help us to the better Knowledge of our wants , he hath given us his Word ; if in that , he hath given us any Forms of Words to be ordinarily used in that Duty , we are to use them . Others he hath left at Liberty , under the more general Laws , and Directions of his Word : What need any Institution of what Nature it self directeth and teacheth ? We have indeed Reason to look for an Institution , if we will correct this natural Course of Mans Soul , of expressing its desires by Words formed in our own Thoughts ; we have Reason to look for a supersedeas from a Divine Institution , any Forms instituted by God himself , make up such an Institution , corrective of the natural Motions and Inclinations of our Souls . Which is a sufficient Answer to what our Author saith , p. 25 , 26. I cannot apprehend what can be called Vocal Prayer , but what is such from a natural Course and Order , or from a Divine Institution . Scriptural Forms ( if given and enjoined for ordinary Use ) are doubtless so by Divine Institution , what can be so in a natural Course or Order , but those which we call free , and conceived Prayers I am yet to learn. For what our Author saith of the Iews use of Forms , it hath been abundantly spoken too . Particularly , in the Answer to Dr. Falkner's Vindication of Liturgies , p. 232 , 233 , 234. Chronologers Account that the Iews were carried into the Captivity of Babylon about the Year of the World , 3350. and came out thence about the Year , 3420. after 3630. we have little Account of them , they being in a miserable distracted State ; till Pompey conquered them about 3888. and in like manner under the Romans , to the coming of Christ about the Year of the World , 3947 ; how they were in Christs Time , the Gospels , and Acts of the Apostles tells us . About the sixty fifth Year of Christ , they were utterly destroied . Philo is by Chronologers computed to have lived about Twenty five Years before the final Ruine of Hierusalem ; but our Author quotes him proving nothing , but that the Priests were want to offer Prayers with their Sacrifices , so they might , and yet use no Forms . For the Samaritane Chronicle , which p. 27. he tells us of , which mentions a Book wrote in the Year of the World , 4713. which contained the Songs , and Prayers also used before the Sacrifices . Those who will give it any Credit may , but the Year of the World , 4713. was 760. and odd Years after Christ , ( that was the pretended Time for its first Appearance to the World ) for it could not be Printed till above 1500. Years after Christ ; and this Book must give an Account of the Affairs of the Iewish Church before the Year 3360. which was more than a Thousand Years , before that ( for who will regard what the Iews did , after they came under the Power first of the Grecians , then of the Romans . ) I Appeal now to any reasonable Man , who will give Credit to any Manuscript , that ( wrote more than a Thousand Years after ) should pretend to give us Account of what was done in Ezra's Time , or before the Iews were Captivated by the Grecians and Romans ( for admit the Iews when Tributaries to the Grecians , or Romans did use Forms , it is no imitable President ) especially when the New Testament gives us the Story of the Church at least Seventy Years of the Time , and saith nothing of it . For our Authors Quotation out of Iosephus about the Essenes , besides , that it signifies little , what a Particular Sect did , and a Sect that sprang up too after Christ's Time , of which the Scripture saith nothing . I say besides this , if our Author knoweth how to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , better than certain Prayers , which they received from their Ancestors , the Translator of Iosephus into English will help him , who translates it , They made certain Vows and Prayers , after the Custom of their Country ; which they might do without Forms . I am not of our Author's Mind , " That there was not a more urgent Occasion for an express Prohibition of any Rite or Usage of the Iewish Church than praying by a Form : " For I believe there was no Reason for it at all , because there was no such thing in use ; and if there had been any such Rite , I know no Reason why either Iohn the Baptist should teach his Disciples to pray ; or why Christ's Disciples should beg of him to prescribe them a Form : It should seem they had Forms enough . Our Author , in the next place , P. 2. p. 29 , 30 , &c. comes to answer those Places of Scripture which Dissenters produce to prove it their Duty to pray free and conceived Prayers . The first he instanceth in p. 29. Zech. 12.20 . I will pour out upon the house of David , and upon the inhabitants of Hierusalem , the spirit of grace and supplications . I shall say little as to what our Author speaketh as to this Text , because I am not concerned in other Mens forming the Argument from it . The Spirit of Grace and Supplications signifieth either our own Spirit , and then the Promise concerneth the fuller Effusion of the Spirit of Grace under the Gospel , giving unto God's People generally more Gifts for his Service , especially for Prayer ; or else it must be understood of the Spirit of God , which is called the Spirit of Supplications , because it particularly helpeth our Infirmities in that Duty . Now whether this Infirmity respecteth only our Affections , or our Memory and Vnderstanding , bringing to our Remembrance Matters contained in Holy Writ , according to the Promise , Iohn 14.26 . is the Question betwixt us and our Casuist . Let it be interpreted which way it will , it is all one to us . If of the Third Person in the Trinity , we say he ought not to be shut out , we must give him a Liberty so to bring to our Remembrance ; and thus this Text is reducible to the first Case propounded by our Author . Or let it be interpreted as to the Spirit of a Man , under the Gospel renewed and sanctified , so it relates to our Author's Second Case ; and enough hath been spoken to each of them . We ought not so to pray ( if we be able to do otherwise ) as to exclude the former ; nor yet so as to omit our own Gift , which is the Effect of the Spirit , which is all we contend for : For all that our Author saith about the Word in the Hebrew used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it sometimes signifie Prayer in the general , signifieth nothing as to the Argument , especially considering , that if by the Terms of Praying and Prayer , &c. be thrice in Scripture signified meerly mental Prayer , yet vocal Prayer is for those three times forty times understood ; and I believe it is not capable of Proof , that meerly mental Prayer is thrice called Prayer . For his next Texts , 1 Cor. 1.5 . 2 Cor. 8.7 . I know of none that hath pleaded , that the Gift of Vtterance is to be restrained to Prayer ; for my own part , I always thought it respected Preaching as well as Prayer ; but that it is to be understood and limited to extraordinary Gifts , is what I cannot yield : For what is the Gift of Utterance , but an Ability to utter ? which certainly is applicable as well to the utterance of our Minds to God in Prayer , as of God's Mind to us , in the interpreting or applying of God's Will to us ; and let our Author prove the contrary , if he can . These extraordinary Gifts were certainly not so common as that of Vtterance , which seems to have been the Portion of the whole Church of Corinth , 1 Cor. 1.5 . And by 2 Cor. 8.7 . it appeareth no more extraordinary than Faith , Knowledge , and Diligence , with which it is ranked there ; and if Vtterance be no more than Ability to utter , or a Freedom of Speech , it is demonstrable that it was not ( as our Author saith ) peculiar to the primitive Ages of miraculous Gifts ; because we find by Experience , that Multitudes have it now , and that both as to Prayer and Preaching . Vtterance is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 1.5 . Eph. 6.19 . Col. 4.3 . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Now Speech , or a Freedom of Speech , was no extraordinary miraculous Gift . Acts 2.4 . ( quoted by our Author ) is thus , They were all filled with the Holy Ghost , and began to speak with other tongues as the spirit gave them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to utter or speak . It is also used v. 14. and Acts 26.25 . I speak the words of truth and soberness , for which Paul needed no extraordinary Gift . By this Reply , the Insufficiency of our Author's Answer to these Scriptures , produced by Dissenters , will appear . But , p. 33. he goeth on , and saith , " But they object further , That supposing God hath not given to all Christians the Gift of Prayer , extempore , yet to a great many he hath ; and therefore these , at least , he requires to pray by their Gifts , not by a Form , 1 Tim. 4.14 . 2 Tim. 1.6 . 1 Pet. 4.20 . Rom. 12.6 . " It is very true , that some Dissenters have quoted these Texts , and see no Reason yet to quit them , tho' they at first granted them ex abundanti , not as needing them to to prove what is all that they do prove ; for even Nature it self teacheth Men and Women ( being able to do it ) to express the Wants and Desires of their Souls by Words formed in their own Hearts , and tells us no Words are so natural and proper ; and what Nature teacheth , we need no Institution for . If any corrective Institution hath restrained us in the use of what is a natural , proper Means to an Action , it must be produced . The Iews needed no positive Law , requiring them to eat Flesh ; but it being the Will of God , that , to shew their Obedience to him , they should forbear eating some kinds of Flesh , there was need of an Institution corrective of what Nature otherwise taught them . But yet what Nature it self teacheth , may also be taught by Revelation , as we have always thought this was , by the Texts quoted , which have not been brought to prove , in Specie , That those who have the Gift of Prayer , ought to use it ; But that those who had any Gift , serving them to the Performance of a Religious Act , ought to use it in the Performance of that Act , unless they be restrained by some corrective Institution , that is , by some Law of God , declaring his Will for their Forbearance of the use of that Ability , which the Declaration of his Will , in his Word , for the use of this or that Form of Words in Prayer we confess is . This is the general Summ of what hath been said . All that our Author saith , as to these Texts , is , That by Gifts in those Texts is only to be meant Office. What hath been said to this , may be read in the Answer to Dr. Falkner's Vindication of Liturgies , p. 62 , 63 , 64 , 65 , 66 , 67 , 68. Nothing of which our Author takes notice off . 1. It is gratis dictum said , and not proved , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in three Texts , Office , not Gift , it being manifest , that in many Texts it signifies Gift , not Office. Er●smus , in all those Texts , translates it Donum , the Gift . Dr. Fulk , against Martin , sath , it is never taken in Scripture but for a free Gift ; or a Gift of his Grace . The Vulgar Latin so translates it . Erasmus notes , that Ambrose so understood it . 2. Rom. 12.6 . saith , Having then Gifts , differing according to the Grace given to us ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It may be , it is the only Text where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can with any Pretence be translated Offices , and not necessarily there . See Rom. 5.15 . chap. 6.23 . Rom. 2.11 . 1 Cor. 12.4 , 9 , 28 , 30. chap. 11.7 . Rom. 11.29 . 1 Cor. 1.11 . 1 Cor. 12.31 . I think it is hardly used in any other Texts , and in no Heathen Author : So as we must have the Sense of it from Holy Writ . Let any one peruse those Texts , and judge whether , contrary to the Sense of most Authors , he can translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Office , or Dignity . For what our Author saith , as to 1 Tim. 4.14 . that the next Words [ which was given thee by Prophecy ] make it plain , that this is the Sense of it ( the Reader may see in the aforementioned Answer to Dr. Falkner , p. 63. what is said to it ) That is obscurum per obscurius . Piscator , Vatablus , and Beza , make the Sense , That thou mayest Prophecy . Three ancient Versions , viz. the Syriack , Arabick , and Ethiopick , read it , with Prophecy . Our Translators indeed , and Vulgar Latin , read it , by Prophecy . The Greek Particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is translated with great Variety , per , propter , prae , ob , post , cum , quoniam ; which gives Interpreters such a Liberty . Because of , or for Prophecy , is a very good Interpretation , and justifyable from Matth. 10.22 . and chap. 13.21 , 58. " But ( saith our Author , p. 37. ) suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie Abilities , not Offices , yet they must be exercised so far forth only as is consistent for Edification . " That is granted ; but it is not granted , that our Author hath proved Part 1. Case 3. ( as he saith ) That the Use of Forms is more for Edification . Let the Reader judge what hath been said in , and replied to that Case . Our Author comes , p. 39. to his last Task , to prove a Warrant in pure Antiquity for the Vse of Forms ; and here , first , he will answer what is objected to the contrary , which , he saith , are but two or three doubtful Authorities . There needed not so many ; for the Proof lieth upon the Affirmer's Part , surely : It is much to find two or three Authorities to prove a Negative ; but neither are they so blind and doubtful as our Author would make them : That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth with all our might , rather than as we are able ; that sine monitore signifieth , without a Mummer , or a Custos , or a Corrector ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an agreeing in Rites , rather than agreeing in Words , or Phrases , are things impossible to be proved , and therefore vainly attempted . We lay no Stress upon these , but look upon them as very good probable Proofs , which may be , I hope , allowed , where Demonstration is impossible . See what is said as to these Quotations , in the Supplement to the Reasonable Account , p. 19 , 20. Let us rather see how our Author proveth , That pure Antiquity did impose any such Forms . The Author of the Answer to Dr. Falkner , makes it appear , p. 209 , 210. That it is a thing not capable of Proof , and p. 207. That if it could be proved , it signifies nothing ; the Practice of Men being no Argument to prove any thing lawful or unlawful . But yet , let us consider what our Casuist saith ; for we do indeed believe that there can be no Proof brought from Antiquity for near Six hundred Years after Christ. To prove , 1. That Publick Prayers were made within that time . Or , 2. That the Lord's Prayer was frequently used in the Publick Congregation and Worship . 3. Or , That there were Rules and Orders made for Churches meeting together for Prayers , in certain Places , and at certain Times . 4. Or , That many good Men , did from the first , compose Forms of Words for the Instruction of the Weaker , in the due Method , and Matter of Prayer , which some weaker People might arbitrarily use , or let alone . Is to prove nothing denied . That which is to be proved . That in the Times of purer Antiquity , there were Forms of Prayer composed by the Governours of the Church , and universally imposed on Ministers , even upon those who had the Gift of Prayer , and that the Christian People and Ministers , did universally comply with such Vse . Which ( as was said before ) is so far from having been by any proved , that it is impossible to be proved , for more then Three Hundred Years after Christ , which were the Times of purest Antiquity . Nor ( to give our Reverend Author his due ) doth he say more than it seemeth most probable , p. 46. Now probable Things may appear to others not probable , for otherwise they would commence into Demonstrations . But let us examine upon what Grounds he saith , it is most probable , highly probable : His first Ground is , Because so far as we can find , there never was any Dispute amongst Christians , concerning the lawfulness of Praying by Forms . Nor is there now , for those who are not able to pray without it , or who make Use of a Form of Divine Prescription . 2. How should there be , or what need was there of any Dispute about it , till it came to be universally imposed ? 3. Who so knows how little Record we have that gives us Account of the Church for the first Three Hundred Years , and by what Hands that little cometh to us , will see no Reason to wonder at our having nothing on this Argument , Immemorial Usage , proves nothing in Divine Worship . But he cometh in the next Place to Matter of Fact. 1. He instanceth first in the Three Ancient Liturgies of Peter , Mark and Iames , which though ( he saith ) they have been all of them corrupted , yet are doubtless , as to the purer Part of them of great Antiquity , and probably even from the Apostolical Age. There is enough said , as to this in my Lord of Morneyes Book de missâ , Cap. 2. And in the Reasonable Account , p. 66 , 67. It is enough to say , That it is not a Thing conceivable , that if Mark , or Peter , or Iames , or Andrew , or any other Apostle had left any such Liturgies , that either Basil , or Chrysostome , 300 , or 310 Years after , should ( as is pretended ) go to make new ones : Nor that , if either they , or Basil , or Chrysostome , had made any , then known or taken Notice of in the World ; that ever the Council of Melenis ( as is pretended ) should direct the making any for their Province , and not only injoin the Use of them : Nor considering , that Peter , James , Andrew , and Peter , and Mark , were all Apostolical , and inspired Men , would the Use of any other than theirs have been lawful . 2. For our Authors Second Proof , p. 49. about the Forms of Questions in Baptism , it is quite another Thing ; And those who doubt of the lawfulness of Forms of Prayer , to be universally and publickly used , never doubted of the lawfulness of a Form of sound Words , containing Matter of Doctrine . 3. In all that our Author further saith upon this Argument . I find nothing of Moment insisted on , but what Dr. Falkner hath said , either in his Libertas Ecclesiastica , or in his Vindication of Liturgies , and hath been largely answered , in the Reasonable Account , p. 66 , 67. Or , in the Supplement to it . ( wrote wholly upon this Argument ) Or in the Answer to Dr. Falkner's Vindication of Liturgies , Cap. 3. Or in the Postscript to that Answer , containing the Review of that Chapter . There the Reader will find a full Answer to what is here said about the Councils of Laodicea , and Milenis , to his Argument from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Constantine's Forms . I shall not take the Pains to Write , what is already written so plentifully on this Argument , till I see something said to take off what hath been already said . 4. Our Author saith true , that after the Year Six Hundred , when Gregory was come to be Pope , or rather after the Year Eight Hundred , when Charles the Great had by his Civil Authority enforced the Use of Gregory's Liturgies by Fire , and Sword. No other Prayers were admitted into the Publick Worship , of what was then the Popish Church , but what was in the Established Liturgy ; But what they did then in the Wilderness of the Vallies of Piedmont , and Lucerne , or other Places where the true Church fled , we do not so well know ; but never read of any Liturgy they carried along with them , or used . 5. For what our Author further saith , about the Calvinistical and Lutherane Churches , there is enough said in the aforemention'd Books to Answer it . It lies upon him to prove , that the Churches in France and Holland generally impose the Use of Forms in all Parts of Publick Worship . If any do voluntarily Use any Forms which are prescribed , and left to a free Use , we have nothing to do to Condemn them ; though we be of another Mind . I have indeed heard , That in the Administration of the Sacraments , and Marriages , The Ministers of the Reformed Churches in France , and Holland generally , keep to Forms . Marrying Persons is no Ministerial Act by any Institution of Christ. It is a great and weighty Action , and possibly what is fittest to be done by such whose Office it is to Exhort , and to Pray for People . As for the Sacraments , the Ministration of them is indeed a Ministerial Act. If we cannot satisfie our selves , in that Ministration by tying our selves to prescribed Forms . We hope , it is not a Thing of that Nature , but we may without any great Danger differ in it from Persons and Churches which we Honour . In the mean Time , the Churches of Scotland , and New England have hitherto been of our Minds , so that we are not wholly alone , we differ from the Lutherane Churches in far greater Things than this , and further yet from the Popish Synagogues . But as I have often said , admit all here said as to Antiquity or Practice of other Churches were true ( which manifestly is not ) it were but a presumptive , no concluding Argument . In the mean time , 1. We ( many of us as we have said , and it hath appear'd by our Practice , do not judge it sinful , though we do not judge it under all Circumstances eligible ) to join by Communion in Prayer with Ministers who use the prescribed Forms , or any other , whose Matter is not sinful , to be assented to , or begg'd of God. So that all our Question is about the Ministerial Use. 2. Nor as to that , do we judge our selves so infallible , as to condemn any Ministers , that are satisfied , so to perform their Publick Ministerial Acts in Prayer . We only say , we cannot , and offer our Reasons in Vindication of our selves . For what our Author saith , p. 59 , 60. about Iesuits , and Romish Preists , introducing conceived Prayers , into Publick Use ; we hope enough hath been said in our first Chapter to make him alter his Mind . Indeed Forms of Prayer were of general Use in the Popish Worship , many Hundred Years before there was a Jesuite in the World. But we do not believe them so much as Canonically injoined before Pope Gregories Time , but first by him . Nor universally practised tell Charles the Great 's Time , which was Eight Hundred Years after Christ. Nor do we see the least Colour of Proof for any such Thing . Our Author thinks fit to propound , but to speak very little to a Sixth Case , viz. Case 6. Whether it be lawful to comply with the Use of Publick Forms , when they are imposed . Our Author I hope means Publick Forms , containing no Matter , but what God hath given us leave to pray for . 2. With a Liberty also to Vse others in the Pulpit ( for I observe our Author hath all along pleaded for that ) This supposed , The Term complying , referreth to Ministerial Vse , or to a Popular Vse , whose Work is only to say Amen in Heart and with Faith , and due Affection , desiring those Things of God. As to the latter it is not in Question betwixt us . We are so far agreed . That such Use ( though possibly under all Circumstances not eligible ) yet is not sinful . So as the only Question is of Ministerial Use. This our Author knows many of us Iudge not lawful , we have given him our Reasons . Our Author hath pretended to Answer them . We have now shewed him , that his Answers appear to us insufficient , and bottomed upon Mistakes . So as yet sub judice lis est , and the Question is not ( as our Author States it . ) Whether a lawful thing when imposed , may be lawfully complied with . But whether what some Persons judge lawful , may be done by others , who verily believe it unlawful . Yet were the Question ( as our Author stateth it ) Whether a Thing [ in the Worship of God ] lawful [ that is apparently , neither commanded nor forbidden in Gods Word ] may be lawfully complied with , if commanded by Men. It could not be determined affirmatively without determining . That it is in the Power of Man to determine Things in Gods Worship , which he hath left to Peoples Liberty ; and consequently , when God had given his People a Liberty ; for a Peace Offering to offer of the Herd , or of the Flock , either Male , or Female , Lev. 3.1 , 2 , 3 , 4 , 5 , 6. Or a Goat . It was yet lawful for Asa , or Iehosaphat , or Hezekiah , or Iosiah , or the Iewish Sanhedrim to have by an Humane Law restrained them to offer none but Bullocks , or Sheep , or Goats , or of them none but Males , or none but Females , which as we read not was ever attempted ; so the lawfulness of such a Restriction , or Compliance with it may deserve serious Thoughts . For what our Author saith , That if the Imposition of Prayer in Publick by Forms may not be lawfully complied with , then neither may the Imposition of Prayer ex tempore . We say , who asketh any such Thing ? For my own Part , I think it would be unreasonable , surely those who plead for Liberty in this Thing , cannot Plead for Imposition any way ; and therefore what our Author saith here , seemeth to me wholly Impertinent . FINIS . Notes, typically marginal, from the original text Notes for div A33987-e240 P. 2. pag 13. P. 59. Part 2. Vid. Foxes and Firebrands , p. 7. P. 17. † Of which see more in the Preface of the learned Treatise , The unreasonableness of Separation beginning , p. 11. 〈…〉 factor of Queen 〈◊〉 for him . Tinne of 〈◊〉 i● . So Cap. 6. Liturgias has omnes falsi postulo , ( saith the Learned Morney . )