A Correct COPY Of Some LETTERS Written to J. M. a Nonconformist Teacher, Concerning the Gift and Forms OF PRAYER. By MATTHEW HOLE, B.D. sometime Fellow of Exeter Coll. Oxon, now Vicar of Stoke-gursey in . Ipsa Oratio inter Gratiae munera reperitur. St. Aug. Ep. 105. London, Printed for H. Chauklin, Bookseller in Taunton, and are sold by R. Knaplock at the Angel & Crown in St. Paul's Churchyard, 1698. THE PREFACE. THE Occasion of these Letters, was, from some Exceptions taken at a Visitation-Sermon, preached in a Populous and Divided Town of this Kingdom: In which a set Liturgy for Public Worship was preferred before Extemporary Effusions: The Vindication whereof, in another Discourse since published, had the good luck, not only of pleasing Many, but convincing Some; to their utter abandoning of separate Meetings. Hereupon, the Leader of a Conventicle in that Place, finding the Defection of some, and fearing the Revolt of more of his Followers; thought fit to fall foul upon this Sermon; Attacking it with great Fury, to prevent its doing any further Mischief. What he said or writ to that purpose, you will find answered in the following Letters; which are here humbly tendered and submitted to the Judgement of the Candid and Impartial Reader. If there be a seeming Air and Pleasantness in some of them unbecoming the Gravity of the Subject, the Reader may remember, They are Letters, and not Tracts; and that a greater Freedom and Facetiousness, hath been ever allowed in Epistles, than in Graver Treatises. Besides, the Author could not think of a better way, to keep the Adversary to a Point, from which he was extremely given to wander, than by letting him see sometimes how far he was gone from it; and merrily exposing his Excursions. If there be sometimes a greater Sharpness and Severity of Style; 'tis no more than is necessary, where Obstinacy is added to Error, and Men withstand all the milder methods of Conviction: A Wound that required at first a soft and gentle Hand, must be more deeply Searched, when 'tis attended with a Malignity. St. Paul charged Titus, To rebuke some offenders Sharply, that they might be found in the Faith, Tit. 1.13. and himself did so with the Galatians; whom he calls Foolish Galatians, ask, who had [bewitched them, that they should not obey the Truth? Gal. 3.1.] And certainly, there can be no greater Fascination in Religion, than that of Extempore-Prayer, which hath done more to destroy all sober Piety and Devoton, than all the other Arts and Devices of Deceivers. These Letters are swollen into a greater Number and Bulk, than was at first intended, merely by the Artifice of the Adversary; whose chief Design was to puzzle and entangle with Queries, and to cut out more Work, than he thought either could or would be Finished. But perhaps he may be now sensible of his Mistake: There being nothing Material in his Papers, that is left unanswered. The Adversary not giving his Consent to the Publishing of his Letters, the Author hath thought fit to leave them to his own Publication. In the mean time, what he hath or shall farther object on this Subject, shall not fail of an Answer as Occasion shall require. Farewell. LETTER I. To J. M. SIR, I Had this Week a sight of some Papers that have passed between Mr. F. and you, in which finding myself unexpectedly concerned and reflected upon, I have sent you this in answer to what concerns me in them. But First, I must needs tell you in general, that your Papers are stuffed with so many frivolous Queries, wherein nothing is either fairly proposed or wisely prosecuted, and likewise with such impertinent excursions, wherein you leap from one thing to another, without any coherence of Sense or Argument, that I assure you it was very nauseous, and a great exercise of patience to read them; for when you seem to pitch upon any one thing, and there might be some hopes of your staying a while, and fairly debating of it, by and by you are gone, and like a Bird that is chased, hop from place to place, and from one thing to another, and no doubt for the same reason too, for fear of being caught. But what is worse, in this insufferable Ramble of yours, there is no person of what Parts, Piety, Place, or Station soever can scape the lash of your censure, Archbishop Sancroft, Bishop Ken, Bishop Cousins, Bishop Taylor, all the Reverend Bishops that compiled the Liturgy, who were some of the first Reformers, and many of them Martyrs, yea all the Kings and Parliaments that have ever since enjoined the Liturgy, for the Decency and Uniformity of Public Worship, are all arraigned by you: The Translators of the Bible, the Collects, and Canons of the Church. Nothing, how well soever composed, or how wisely soever enjoined, can escape the Castigation of your merciless Pen: Among the rest, I find you unmercifully falling upon me, without giving the least notice; but I assure you I take it for a greater honour than disgrace, to be ranked and reproached with such good Company. One would think Sir, by your Papers, that you were either a Pope, or some Ecumenical Bishop, that usurped an Authority of censuring and condemning all other Bishops, besides many other Persons of very great Worth and Learning, famous in their generations. And yet after all this noise, 'tis manifest by your Papers, that all this confidence is grounded only on some crude indigested Notions of Mr. Baxters, which have been answered a hundred times over by many learned Men; of which yet you take no manner of notice; and indeed it is plain by your Writing that you never read them, and that your Study runs chief upon a paltry sort of Divinity, that's only calculated for the Meridian of a Conventicle. But 'tis time to come to what concerns me in these Papers, which are some wise Reflections on my Visitation Sermon: Now tho' this Sermon past the Approbation of all the Clergy there present, being published at their Request; and since its Publication hath had the Acceptance and good liking of the World, yet you are resolved it shall not pass Muster at Bridgwater; and tho' you dare not Publish any thing against it, yet you think fit to have a sling or a squirt at it now and then in a Conventicle, that may serve as an Antidote to preserve your deluded Followers, from the poison of it. Certainly Sir, you deserve to be Chronicled for a Person of incomparable Modesty, and Candour, and to stand upon Record to future Ages, as an Instance of the deep Learning and close reasoning of a Dissenting Brother. But what have you to say against the Sermon? Why First, it calls your praying in Public without a Form, by the reproachful name of extempore Effusions: And is it not so called by all learned Men who have occasion to speak or write of it, who have occasion to speak or write of it, who yet have no mind to reproach but reform your Devotion? But to speak to the point, are they so or not? If they are so, that is, words not penned but poured out of a sudden, than the Reproach will lie upon such as use them, and not upon those that call them by that name. In your Prayers then, either the Matter and Words are well digested, considered and composed beforehand, and then 'tis a Form of Prayer; or else they are left to such sudden Conceptions and Expressions, as their Fancy suggests upon the place, and then they are no better nor no worse than Extempore Effusions; if there be a Medium betwixt these two, pray let me know it, and you shall have your own term. But you do not like the word Extemporary, because it implies such an hastiness or rashness of expression, Eccl. 5.2. as Solomon forbids in our Addresses unto God; and indeed so it does: And I hearty wish you would as much. abhor the Thing, as you do the Name, and then there might be some hopes in time of having such Prayers from you, as are fit for Wise Men to hear, and Good Men to join in. But you would have it called by the name of Conceived Prayer, or Conceiving of Prayer; with all my Heart if that will please you, tho' you must own it a preposterous course to Conceive and bring forth together, and that great care should be taken to prevent Abortion in public Congregations. But I perceive by a Paper that I received this day, that the term of Free Prayer seems to carry it from all the rest; by which I suppose, you mean a freedom of your own Conceptions and Expressions in Prayer, without being bound up to any Form of Prayer of your own or others Composing, and so it comes all to one, and I am content to let it pass under that Name; for this being only a dispute about Words, I am not willing to differ about it. Secondly, Another thing you complain of in my Sermon, which is a great grievance, is my disparaging the Gift of Prayer as a thing not to be coveted; a very bad thing indeed, if it were true; but how is it proved? Why thus, I disparage the Gift of Extemporary Effusions, which I say is not the Gift of Prayer; therefore I desparage the first Gift of Prayer. Most profound reasoning! And yet this is all the proof that can be gathered from thence for your Assertion; and by this way of Arguing you may prove any thing or nothing, as you shall see occasion. But I suppose you take the Gift of Prayer to consist in the change and novelty of words, or a faculty of talking to God every day in new and varied Phrases. Now this is that I exposed, and think it justly deserves it too, as you shall sinned more at large when I know your mind about it: In the mean time I recommend to you a Book, Entitled, The Scotch Presbyterian Eloquence, where you may sinned the admirable Elegancy and Rarity of such Prayers, as they were taken in Shorthand from the most celebrated Preachers in Scotland. Whereas the Gift of Prayer rightly understood, lies principally in the Heart, and consists not in pouring out many and new Words, but in pouring out the Soul unto God, and lifting up the Heart to him: and this I am so far from disparaging, that I esteem it a highly valuable and desirable Gift. Now because the Hinge of the Controversy between us is like to turn upon this Point, I will try for once whether it be possible to prevent Excursions, and to keep you close to it: and to that end, I will first propound the Matter in Debate between us, and then give you some Arguments to confirm my Sense and Opinion about it. The Question than is, Whether the Gift of Prayer doth properly consist in a Faculty of varying Phrases, and expressing ourselves to God in our own Words? or, Whether it consists in the pious Motions and good Affections of the Heart? Your Papers run plainly on the former, and my Sermon affirms the latter. Here than we are to engage and enter the Lists; and I warn you once more beforehand to keep close, for I shall look on all Excursions as a downright running away, which you know is the Loss of a Battle. First then, I shall prove to you, That the ●ift of Prayer consists not in Words or Expressions, and much less in the Change and Variety of them; which I shall do by this Argument. If neither Words in general, nor our own Words in particular, are absolutely necessary and essential to the Duty of Prayer, than the Gift of Prayer cannot be said to consist in them: But neither Words in general, nor our own Words in particular, are absolutely necessary and essential to the Duty of Prayer; Therefore the Gift of it cannot consist in them. The major is evident, because the Gift or Faculty of doing any thing is necessary to the actual doing and performing of it; and therefore if Words are not necessary to Prayer, the Gift of Praying cannot consist in them. The minor consists of two Parts; viz. that neither Words in general, nor our own Words in particular, are necessary and essential to the Duty of Prayer: both which I prove thus. If Prayer may be acceptably performed without the use of any Words, and likewise without the use of our own Words, then neither of them are absolutely necessary and essential to the Duty of Prayer. But Prayer, etc. That both these are true, we have plain Evidence and Examples in Holy Scripture; 1 Sam. 1.13. for Hannah prayed in her Heart, when her Voice was not heard: and all that speak of mental Prayer (which is the Soul's sighing out its Desires unto God) own, that the Duty may be performed by the inward Motions and Operations of the Mind, without the use of the Voice, or uttering any thing with the Tongue. The Prophet Zachary describes the Spirit of Grace and Supplications, Zech. 12.10. by looking upon him whom they have pierced, and mourning over him; which imports the inward Compunction of the Soul, but hath no relation to Words and outward Expressions: And S. Paul sets forth the Assistance which the Spirit of God gives in Prayer, not by helping us to utter and express any thing with the Tongue, Rom. 8.26. but by sighs and groans that cannot be uttered. So that Prayer may be performed without any Words; and that it may be without our own Words, is evident by the Experience of many good Christians, who daily serve God in the use of Forms, which are not their own, but the Words of others: so that neither Words in general, nor our own in particular, are absolutely necessary or essential to the Duty of Prayer; and consequently the Gift of Prayer cannot be properly said to consist in them, which was the thing to be proved. SIR, I am forced to break off here, intending, God willing, to give you a farther Account of this Matter in my next; in the mean time, when you have chewed the Cud upon this, I expect your Answer. I am, SIR, Your affectionate Friend, and Wellwisher, M. H. March 13. 1696. LETTER II. To J. M. I Was forced to break off in my last before I had finished my Argument, which I shall therefore pursue a little farther in this, that you may the better see the force of it, and how to shape your Reply to it: but still I must mind you to keep close; for there's all the Danger: and I assure you I am more afraid of your Excursions than of your Arguments. The Question in Debate is concerning the Gift of Prayer, scil. Whether it consists in a Faculty of expressing ourselves unto God in our own new and varied Words, or in the pious Motions and Elevations of the Heart unto him. Against the former, which both your Papers and Practise manifest to be your Opinion, I argued thus: That we may pray acceptably unto God without any Words, as in mental Prayer; and without our own Words, as in godly Forms; and without new and varied Words, as in standing Public Liturgies: and therefore the Gift of Prayer cannot consist in any Faculty of Expressions, and much less in the changeable Novelty and Variety of them. The Antecedent I proved in my last, and shall do it more fully when I know your Exceptions against it: The Consequence I take to be firm and undeniable; for the Gift of Prayer must extend to all sorts of Prayer, as the Genius does to every Species; for else 'tis not the Gift of Prayer in general, but merely a Gift of this or that particular way of Praying; and I think it sufficiently absurd to affirm, that there is an acceptable way of Praying without the Gift of Prayer: for then this Gift will be like the Philosopher's Stone; he that has it may do Wonders, but he that wants it may do well enough without it. 'Tis strange, Sir, to me, that a Man of your Sagacity and deep Insight into Things, should discern no better betwixt the Gift of Speech, Utterance, and Elocution, which is applicable to any Subject or Occasion, and the Gift of Prayer, which is of a different and a higher Nature: and you may as well take a Lawyer's Volubility in Pleading for the Gift of Tongues, and a Physician's Readiness of Discourse concerning Diseases and Medicines for the Gift of Healing, as a Fluency of Words about our Wants and the Supply of them, for the Gift of Prayer; the Life and Soul of which, lies in the inward Desires and Devotions of the Heart, and not in the Nimbleness and Volubility of the Tongue. Before I conclude this Argument, I will recommend this short Remark to your Consideration, scil. That the Use of Words is to Inform; the End of many Words, to persuade; the Design of new Words to please: the first affects the Mind, the second the Passions, the third the Fancy. Now none of these are of any Use or Consideration in our Addresses unto God; for he is not to be informed by any Words, nor to be persuaded by many, nor to be pleased with new: These things may do much with Men, who are wont to be wrought upon this way; but they have no Force or Essicacy at all with God, who hears the silent Language of the Heart, and answers the secret Sighs and Breathe of a devout Soul. And to think that God either needs or is pleased with a fanciful Variety of new Expressions, is to form mean and unworthy thy Notions of him, and to think him such a one as ourselves. And now, Sir, I fear your Notion of the Gift of Prayer may begin to totter; and unless you take some speedy Care to prop it up by a firm and close Answer, it may be in danger of falling. And thus having shown the Weakness of your Opinion, I come now to try the Strength of my own; scil. That the Gift of Prayer properly consists in the pious Motions and good Affections of the Heart. And here my Comfort is, that I have the general Concurrence of the most judicious and pious Divines of my side in this matter; so that whatever comes of it, I am like to stand or fall with good Company: and that you may the better see upon what firm Ground we stand, I here present you with these two Arguments. Arg. 1. That which best enables to the right Performance of the Duty of Prayer, That is properly the Gift of Prayer. This I suppose will be easily granted, for the Faculty of doing any thing well, is commonly styled a Talon or Gift of that thing; and he that performs it in the best manner, is said to have attained to the Art or Gift of it: But the inward pious Motions and good Affections of the Heart do best enable to the right Performance of the Duty of Prayer; neither can this be well denied, seeing the Heart is generally owned to be the chief Spring and Seat of true Devotion, without which the greatest Readiness and Copiousness of Speech is but empty Noise and vain babbling: and therefore the Conclusion must hold good, That the divine Art or Gift of Prayer lies principally in the pious Motions and Affections of the Heart. Arg. 2. That which best answers the End of Prayer, and tends most to the Success and Acceptance of it, That is most properly the Gift of Prayer. This no doubt will be granted; for he that prays most successfully may be supposed to be best endowed with the Gift of it; but the inward hearty Desires of the Soul best answer the End of Prayer, and tend most to the Success and Acceptance of it: And I think you will not venture to deny this, for the Prayer of the Wicked, with all its Flourishes and Enlargements, is an Abomination to the Lord; and a short silent Ejaculation darted from a pious and devout Soul, will sooner pierce the Heavens, and enter the Ears of God, than the loudest and longest Harangue of the Hypocrite: And therefore the Conclusion must be true; scil. That the divine Art or Gift of Prayer resides within, and consists chief in the pious Motions and good Affections of the Heart. Which was the thing to be proved. Sir, when you have well considered these things, 'tis possible you may come to some better Understanding than you have at present in this matter. And because 'tis a double Act of Charity, at once to direct the Shepherd, and to reduce the wand'ring Sheep misled by him; give me leave to take a little more pains with you, to set you right in a matter of so great moment. To that end, as we have already seen the Reasons, so let us now weigh the Consequence of both these Opinions; which I will assure you are of no small Consideration in this matter. On the one hand then, the placing of the Gift of Prayer in the Heart, may be a means of setting Men upon a stricter Watch over it, and keeping it close to the Duty: and because the Imbecility of the Mind is such, that it cannot attend to two or more things at once, these may serve to prevent those distractions, which among other things are occasioned by the study of words; it may hinder the rovings and wander of the fancy, and help to keep the Mind more intent upon the main work and business of Prayer; and one would think (Sir) that the natural and pious tendency of this notion to so good an end, might have deserved a little favour, and not have suffered you to have fallen so unmercifully upon so harmless and useful a thing. Whereas on the other hand, the placing the Gift of Prayer in a faculty of using new words and varied phrases, may be a means to draw off the Soul from minding the Duty, and set it a listening to the fineness and fluency of the words; and this can serve only to gratify itching Ears, and to feed a Worm of Curiosity, which sends many a gadding up and down to find out the finest words and loudest voice, and the most melting Tone: And this you know has occasioned a very great giddiness and instability in Religion: Now here again it might be reasonably expected, that what hath been known to produce such bad effects, might have been a little suspected; and that you would not so mightily triumph and glory in so dangerous a Notion. And now my hand is in, give me leave to tell you some of the many mischiefs that have proceeded from this verbal Gift of Prayer. First, Some have either willingly or weakly mistaken this for that extraordinary or supernatural Gift of Prayer, that was granted to the Apostles; and finding sometimes their Fancy heated by the fluency and sound of words, have thought themselves divinely inspired. Hence it is they talk so much of praying by the Spirit, as if they felt the Holy Ghost working and speaking within them, immediately dictating both the matter and words of their Prayers to them, by which means they father upon the Holy Ghost, all the hasty and fond productions of their own Brain. Secondly, This hath led many into a Contempt of all Godly Forms as dead things, and made them place all the life and efficacy of Prayer in this pretended Gift; by which means they are brought to cast off all regular and sober Devotion, and turn their Religion into spiritual Frenzy and Enthusiasm. Thirdly, This often proves an occasion of great Pride; for many have been puffed up with a vain conceit of this Gift; and finding others struck with an admiration of their parts, easily come to admire and fall in Love with themselves; and think that God as well as Man is delighted to hear them talk. Hence they grow refractory and disobedient to their Superiors; and think their enjoining any thing in Public Worship, though merely for Decency and Order, a disparagement to their Abilities, and not fit to be laid on Persons of their interest and familiarity with God. Fourthly and Lastly, This Gift has proved a great instrument of Division; and is at this day the greatest Idol and Support of all our Sectaries; amongst whom, he that pleases and excels in this Gift, shall be sure to have most Followers. An instance of this I think you find at home, where the Leader of another Conventicle gins to draw from yours; and surely Sir, 'tis time to look about you; for if his Tongue runs nimbler than yours, your Disciples may be apt to leave you in the Lurch, and run after him; or if his Voice be more Charming, or his Tone more Taking, you are lost that way too. In short, when Men leave the well composed Devotion of an established Church, they have nothing to fix them; which makes them stagger and reel like a drunken Man, running from one Sect to another, till they have run themselves out of all Religion, and settled at last in downright Atheism and Infidelity. Of this too many sad Instances may be given. I could tell you, Sir, of other direful effects of their mistaken Notion of the Gift of Prayer; but I am loath to be tedious. I am, SIR, Your humble Servant, M. H. March 19 1696. LETTER III. To J. M. SIR, I Received yours of the 20th Instant, which for the most part is just as I feraed, a downright running away, as any that had Eyes in his Head might have easily seen: And to make you sensible of it, I must again tell you what we are about, and then show you how far you are gone from it. The Question then between us, is concerning the Gift of Prayer, sc. Whether it consists in an Ability of Expressions, or in the pious Motions and Elevations of the Heart. Now though I gave you a strict charge to keep close to this, and repeated it over and over again, lest you should forget it, yet First, In the very beginning of your Letter, you are gone from thence into Devonshire, and tell me, how the Catchpoles laid in wait, and pursued those that haunted Conventicles; and is not this a plain Excursion? Within a few Lines of this, I find you running after Bishop Ken, to let him know, that you did not call him Bishop; and then give the reason for it too, because he hath no Diocese; but yet because he once had one, and there may be some good in him, you are content that he should be called the late Bishop: And is not this a pretty Excursion think you, and very much to the Gift of Prayer? Immediately on this, you are running to the present Bishop to acquaint him, that he is no Intruder, but that the Diocese is his, whatever persons may say or think to the contrary: Admirable close to the point! Presently on this, you are running into France, to tell King James to his Face, that he can only be called the late King, but none must think or call him King now; for the Judges have given their Opinion, say you, that 'tis Criminal to give him that Title: Is not this wonderful pertinent? or rather, is it not an Excursion with a witness? Shortly, hereupon you put the Question, whether a Conventicle be an illegal Assembly? This I suppose, you take to be more home to the Gift of Prayer, because it speaks up for the Place where this Talon is vented: But is there no difference think you, between what is Established, and what is only winked at, and suffered to go unpunished? If you will needs have an answer, your breaking the Bond of Peace and Unity, by Conventicles, is near about as lawful, as breaking the Bond of Wedlock by Adultery; and if either be permitted, 'tis just as Moses' Bill of Divorce, not for the goodness of the thing, but for the hardness of men's Hearts. After this you tell me, that to the Catalogue of Bishops that lie under your Censure, you can add more, and there is no doubt of this, though I thought I had made your Authority and Censures wide enough, when I extended it to all other Bishops: But still you see how admirably you speak to the purpose. Soon after this, you tell me a sad Story of yours and others misfortunes, in falling under the Miseries of bad times, having your Studies rifled, and your Books taken from you: Now though this be a sad Calamity, and justly deserves Pity, yet here 'tis a deplorable Excursion, and serves for no other End, but to let us know, that you are forced now to speak without Book, which will easily be believed. Next you take a Leap into the Apocrypha, and fall upon the Stories of Tobit and Judith; and to show what a Canonical Man you are, Damn all the Apocryphal Books as unworthy to be read by Christians upon any occasion. Admirable well to the purpose still, and about as near to it as East is to the West. In reading a little farther, I find you taking another Jump into France; for speaking of conceived Prayer, you very wittily fall upon the Conception of the Prince of Wales, and wonder at two things; first how he crept into the World; and after that, how he crept into the Liturgy: Yea, you would fain know, whether he were not an extemporary Effusion; as if he had crept into Free Prayer too: But pray Sir, what hath the Conception of Prayer to do with the Conception of Princes? Must not Public Worship be well performed, think you, if left to the present and vain Conceptions of such rambling Brains? But I have not time to go through your Letter, which is a mere Rhapsody of Non-sequitur's, and nothing to the purpose. And as I told you of former Papers, that 'twas a great exercise of Patience to read them, so I may say over and above of this, that 'tis a perfect Penance to go through with it: However, I resolve (God willing) let the Task be as irksome and unpleasant as it will, to go through by the next. In the mean time, as far as we have gone already, what think you Sir, are the forementioned Particulars, Excursions or no? Or rather, are they not a plain running away? Were you not sufficiently warned and told of this, that 'twas the loss of the Battle? And yet Sir, could you not stand the first Brunt, but must betake yourself to slight upon the first Attack? And can you think I will run all the Kingdom over after you? yea, out of the Kingdom too, and cross the Seas in the pursuit? At present Sir, I have no time for it, but hereafter I may have more time to follow the chase, and to hunt you out of all your Subterfuges, and lurking Holes. But what's to be done at present? Why all these, and many more Impertinencies of the same kind, are clearly to be lopped off, and thrown away; and I must be forced to do with your Letter as Men do with their Gardens, Weed it, and throw aside all the Trash and Trumpery of it, that we may discern the good Seed, if there be any. And to tell you truly, your Letter is so overrun with Weeds, that 'twill take up more time than I can spare at present, to Weed it. All that you say of Bishop Hall and Bishop Wilkins (though it shall be fully examined in its due time) is at present Impertinent, because it does not yet come to bear upon any part of the Argument, to which I must bring you back in my next: In a word, all the Rubbish of your Letter must be removed; and when that is gone, we shall see what little Sense and Reason is left. But really Sir, I am loath to let this Letter altogether pass without something for your Edification; and because matters must be instilled into you by degrees, I will tell you where the mistake lies; truly your great unhappiness, (of which I gave you a hint in my last) is, that you cannot discern betwixt the Gift of Speech, and the Gift of Prayer; between which there is a manifest difference; but instead of that, you distinguish between the Gift and Grace of Prayer, where there is none; for here if the terms are Identical, and import the same thing, the distinction must be frivolous; and that they are so, you may easily discern by this short Argument. A Gift or Talon of any thing, is a faculty of doing that thing aright, and as it should be, as I proved in my last. Now do but apply this to Prayer, and then the Gift of Prayer will be a faculty of performing the Duty of Prayer aright, and as it should be; and then tell me, Whether the Grace of Prayer be any thing else than an Ability of the right performance of that Duty; and than you will see the Gift and Grace of Prayer to be both one. If you say some offer to God only the Calves of their Lips, and put him off only with words, when the Heart goes not with them. Very true Sir, now these are said to have the Gift of Speech, or an Ability of Expression by pouring out so many words. But they have not the Gift or Grace of Prayer, which is the doing the Duty aright, and making the Heart accompany the words. I hope Sir, you are not so slow of understanding as not to discern this, though I find you are slow enough, and therefore if you do not take it presently, let me advise you to read it over and over again, and 'tis possible by Study, and beating your Brains, it may enter into them. I am, SIR, Yours M. H. March 22. 1696. LETTER iv To J. M. SIR, I Have tried once, whether it were possible to keep you close to a Point, and to prevent Excursions; but I find it a very difficult (if not impossible) Task: For, let a Man warn you never so oft, and point to the very place where he would have you stand and keep to, yet you wriggle and fly off from it, in spite of ones Teeth, and like an Eel, slip away, when one thinks to hold you fastest. However, I will not utterly despair of you upon the first Experiment: And therefore will try again once more, Whether there be any way or means of fixing you: and though you have shamefully run away once into gross and palpable Excursions; yet let me persuade you to rally again, and see whether you can stand a second Brunt. To that end, let us state the Question once more; for I find you creeping out there, and complain; That I make you put the Gift of Prayer there, where neither you nor any body else ever placed it, (i. e.) In Words and Expressions; whereas you put it (as you say) not in the words themselves, but in the Ability of Expressions; as appears by your Definition of the Gift of Prayer; which you style [An Ability of expressing ourselves suitably to God in Prayer on all Occasions.] Remember this then and stick to it, That whereas I put the Gift of Prayer in the good Motions and Affections of the Heart; you put it, in an Ability of Expressions. So that (I hope) now we are agreed about the State of the Question, and shall hear of that no more. Now against your Opinion thus stated, I present you with this Argument. If the Duty of Prayer may be performed without an Ability of Expressions, than the Gift of Prayer cannot consist in an Ability of Expressions. But the Duty of Prayer may be performed without an Ability of Expressions. Therefore, the Gift of Prayer cannot consist in that Ability. The Minor I prove thus: He that wants a Tongue, or hath lost the use of it, hath no Ability of Expressions. But he that wants a Tongue, or hath lost the use of it, may perform the Duty of Prayer. Ergo, The Major must be granted, unless you will say, that a Man is able to speak and express himself without a Tongue. Neither can the Minor be denied, unless you will deny to Deaf and Dumb Men, all faculty of praying; which hath been allowed to them, by lifting up their Hearts unto God. And therefore the Conclusion must follow of Course, That the Duty of Prayer may be performed without an Ability of Expressions. So that, the Minor Proposition of the Argument stands firm, and there is no getting out there. Come we then to the Major, which I prove thus. That, without which the Duty of Prayer may be performed, cannot be the Gift of Prayer. Therefore if the Duty of Prayer may be performed without an Ability of Expressions, the Gift of Prayer cannot lie in it. The Antecedent must be granted, because otherwise, the Duty of Prayer may be performed without the Gift of Prayer. Now, though any Wise Man would think this absurd enough, and pity a Man that was reduced to the necessity of affirming it; yet, because you cannot see the Absurdity of it, (for I find you affirming that the Duty of Prayer may be, and often is performed without the Gift of it) I will therefore give you One Argument that may serve as a Pair of Spectacles to help your weak Eyes to discern it; and that is this: If the Gift of Prayer be the Power or Ability of performing the Act or Duty of Prayer, than the Duty of Prayer cannot be performed without the Gift of Prayer. But the Gift of Prayer is the Power or Ability of performing the Act or Duty of Prayer. Therefore the Act or Duty cannot be performed without the Gift. The Minor is evident, and hath been proved before, viz. That the Gift of Prayer is the Power, Faculty, or Ability, of performing the Act of Prayer. The Consequence of the Major is thus proved: The Act or Duty cannot be performed, without the Power or Ability of Acting or Performing it. And therefore, If the Gift of Prayer be the Power or Ability of performing the Act or Duty of Prayer; then the Duty of Prayer cannot be performed without the Gift. The Antecedent is proved by this; Because otherwise, a Man may be said to be able to do a thing without the Power or Ability of doing it: Which is all one as to say, A Man can do that which he cannot do. And if you cannot see the Absurdity and Contradiction of this, you are stark Blind, and can see nothing. So that the Major too of the Argument with its Consequence, being locked fast, 'twill be hard for you to scape there too: And I hope you will not deny the Conclusion. And now (Sir) being beaten out of these Subterfuges, I fear you are caught. And 'tis good enough for you; for you would take no warning, but would needs be hopping up and down, till you fell into the hands of some body or other that would hold you fast. And now like a Bird in a Snare, the more you Flutter, the more you'll be entangled. But stay, let us look about and see, whether there be any Loophole or Cranny for you to get out at; for if there be, you'll surely find it, and run clear away. The only Loophole I can espy at present is, what I find you nibbling at, and seeking to creep out at already; and that is this: Though there be one sort of Prayer that may be performed without an Ability of Expressions, as Mental Prayer, yet there is another sort that cannot, as Vocal Prayer. So that there may be some hopes, that That at least may lie in the Ability of Expressions. But pray (Sir) Must not the Gift of Prayer extend to all sorts of Prayer? Otherwise it cannot be the Gift of Prayer in general, but the Gift of this or that way of praying. But the clearing of this will require a little Logic. You must know then, that Prayer in general is the Genus, and Mental and Vocal Prayer are the two Species of it. Now (you know) the Genus must be common to both the Species, (as Animal is to Homo & Brutum) for, Tota Natura Generis continetur in qualibet Specie. So that the Nature, and consequently, the Gift of Prayer must lie in something that is Common both to Mental and Vocal Prayer. Now, what should that be that is Common to both these? Why, It cannot be the Ability of Expressions, since Mental Prayer hath nothing to do with that, and may be performed without it; and therefore must needs be something else; which I believe, you will find at last to be, the good Motions and Elevations of the Heart. Now by this (Sir) you may see, that neither Words, nor an Ability of uttering them, is any necessary and essential part of Prayer; for God neither needs them nor values them, unless the Heart go with them. He knows our Necessities before we ask; and hates the much speaking and vain Repetitions of the Hypocrite. So that Words are only an accidental Adjunct or Circumstance of Prayer that relates to ourselves; and all the use of them is, to help us to join and agree in putting up the same Petitions. And here, the fewer of them the better, if the Heart be sincere and sound in offering them; for Solomon minds us [That God is in Heaven, and we upon Earth; and therefore our words unto him should be few.] And now I think, this Loophole is pretty well stopped, and 'twill be hard for you to get out there. You see (Sir) how I am forced to watch you as narrowly as the Cat watches the Mouse: And I am mistaken if you are not hunted into the Trap; where I must leave you to work yourself out as well as you can. And if you yet creep out, and run away after this, I'll defy any Mouse or Squirrel to outdo you. Sir, I expect your Answer as soon as conveniently you may; but be sure to keep close to the Argument and Matter in hand: For you cannot think how nauseous and troublesome to Men of Sense, your Impertinencies and Excursions are. Let me hear then no more of King James, or Bishop Ken, nor of Tobit and Judith, and other Apocryphal Stories; nor of the Troubles of the former, or the Happiness of the present Times; for these things are all impertinent, and nothing to our purpose. Not a word neither as yet, of Bishop Hall or Bishop Wilkins; for though what you offer shall be fairly heard in due time, yet that time is not yet come. For though in Divine Revelations, Authority may go before Reason (because we are to believe what God saith, though it may seem without, above or against Reason) yet, in Humane Testimonies, Reason is to go before Authority: Because we are not to believe any Man, without showing good Reason for what he saith. So that we are in the right way for satisfaction; and therefore you must not go out of it yourself, nor seek to draw me out of it by any impertinent Excursions. But you tell me, you have other things wherein you desire satisfaction. Ay (Sir) that is one of your Scurvy-Tricks, and a plain Hint and Intimation of your design of running away. I'll hear nothing of that till we have finished the Point in hand. No (Sir) I will not step a Foot out of the way, though it were to prove, That Extempore Prayer was brought into these Kingdoms by Romish Emissaries; which in due time shall be proved to you by as full and clear Evidence, as any Wise Man can desire. You see (Sir) what pains I am forced to take, to hedge you in, and keep you from flying off. And if after all this, you will still be gadding and running away, you will not only appear to be a Fugitive and Volatile Animal; but likewise show, What an Able Champion you are like to make to defend the Dissenting Cause. In the mean time, I am SIR, Your Humble Servant M. H. March 29. 1697. LETTER V To J. M. SIR, HEaring nothing from you these three or four Posts, I have had the leisure to go on further in the Perusal of your Letter: Where I find you cannot yet come off from that frivolous Distinction between the Gift and Grace of Prayer; for you tell me these Terms must not be confounded, but carefully distinguished by all that would speak Intelligibly in this Matter. Now I think these Terms have rather confounded than cleared up your Understanding in this Matter; and hindered you from Speaking or Writing any thing Intelligibly about it. For this is a Distinction without a Difference, as I proved in my third Letter. But finding you are not very quick or ready to take a thing, I'll try to make it a little more plain and obvious to your Understanding; for if it appear, that the Gift of Prayer is the Grace of Prayer; and the Grace the Gift of it, you will then see the Absurdity of it, which you may by this Argument. The Faculty of performing the Duty of Prayer aright, is the Gift of Prayer. But the Faculty of performing the Duty of Prayer aright, is likewise the Grace of Prayer. Ergo, The Gift of Prayer is the same thing with the Grace of Prayer. Et vicissim. The Major is proved from the nature of a Gift or Talon of a thing. (As) Of Writing, Reading, Speaking, Painting, Carving, etc. which are nothing else but Abilities of doing these several things in the best Manner. The Minor must remain firm, till you can show any more in the Grace of Prayer, than a gracious Gift vouchsafed by the Spirit of God, to dispose and enable to the right performance of the Duty of Prayer. And therefore the Conclusion must follow. That these Terms are Identical; and import the same thing. So that really (Sir) This Distinction is much like his, who distinguished between Operation and Working; saying, that Pepper was hot in Operation, but cold in Working: And 'tis every Jot as absurd to say, that a Man may be hot in the Gift, but cold in the Grace of Prayer. But because I find you too apt to be imposed upon by Terms and Phrases without knowing or attending to the true Sense and Meaning of them, I shall for the better clearing of this Matter, inquire, 1. Into the Original of this Distinction; Whence it came, and of what standing it is in the World. 2. Into the Occasion of it: Or, what it is that hath betrayed and misled so many into it. First then, Whence (Sir) had you this Distinction; and in what Mint was it coined? If you look over the Bible, you will not find this Phrase of the Gift of Prayer, from one end to the other. You may read there of the Gift of Tongues, and (I think) a Gift of Utterance; but for the Gift of Prayer in those very Terms, you must seek somewhere else. And if you are at a loss for the first Term of the Distinction, and cannot find the Gift of Prayer there, then pray take the Bible again, and see whether you can find the other Term, of the Grace of Prayer there: And if you are at a loss for that too, and cannot find the Grace of Prayer in those express Terms mentioned; Then, to be sure, that Distinction never came from the Holy Scriptures, where neither of the Terms are to be found. Whence then might it come? And who was the Author of this famous Distinction? Why I have searched into some of the Centuries after the Apostles, to see whether any of the Ancient Fathers had heard, or spoke any thing of it; But as far as my search can reach at present, I find no News or Tidings of any such Distinction among them, but rather the quite contrary. Aust. Epist. 105. St. Austin plainly makes the Terms identical: For he tells us, Ipsa Oratio inter Gratiae munera reperitur. Prayer itself is to be reckoned among the Works of Grace. Hil. on Matth. 5. St. Hilary wills us, Orare ad Deum non multiloquio, sed Conscientia, (i. e.) Not by pouring out many Words, but with the purity of the Heart and Conscience. Cypr. de orat. dom. St. Cyprian tells us, that Deus non Vocis, sed Cordis Auditor est, (i. e.) God hath no regard to the Voice or any Ability of Expressions, Basil. de orat. but to the Heart only. St. Basil speaking of Prayer, saith: We do not at all define it to a business of Words, nor an ability of Expressions: And Clemens Alexandrinus gives a Reason for it. Clem. Al. Strom. Lib. 7. Because (saith he) we can speak distinctly unto God tho' with Silence, and can utter loud inward Cries, where no Voice is heard. A Learned Divine, who hath made a narrow and particular Search into the Writings of the Fathers about this matter, tells us, Dr Falken. That all the Ancient Writers discourse of Prayer, as a work of the Heart and Soul, and not of Words: Whereas you discourse of it as a Matter of Words and an Ability of Expressions. So that this Distinction was not known in the days of these Fathers: No, nor in many hundred years after. How then did this Distinction come into the World that hath made so much Noise, and done so much Mischief in it? Come, I think, you have pointed unto the first Author of it, which (if I mistake not) is Bishop Wilkins; Who, in his Preface to the Gift of Prayer, seems to own and acknowledge as much: For in the beginning of the Preface, he tells us, That little or nothing was ever written on this Subject before him, and seems to wonder that this excellent Art, should be hid from all former Ages; and reserved for his discovery in the latter Days. In the next Page, he repeats it again, and saith; For ought he could find, there was little written of it in any Language. In the Close of the Preface, he speaks home, and makes himself plainly the first Author of it; for he tells us, he drew up the substance of his Book many years before he knew so much as any one Author, who had formerly attempted this Subject. So that, this is a mere Novelty by the Author's own Confession: And yet you think he has infinitely obliged Mankind by presenting the World with this singular Gift: But I think he had no such high Thoughts of it himself in the latter and wiser part of his Life: And would willingly have recalled this Gift, when he saw what bad use was made of it. But I shall give you a more particular account of this, in a Letter by itself: In the mean time let us proceed, Secondly, To inquire what might be the Occasion of this Distinction, between the Gift and Grace of Prayer? And 'tis more than probable, that this proceeded, from an unhapy mistaking a Readiness of speech for the Gift of Prayer. There is (indeed) in some Men a great Faculty and Readiness of Speech, whereby they can express themselves with greater Fluency, and less Hesitation than others: And this, as all other Faculties of Body and Mind, may be styled, the Gift of God; But that this is not the Gift of Prayer, I shall prove to you by this Argument. The Gift of Prayer must be something that is peculiar and appropriated to Prayer; (for else it may be the Gift of any other thing, as well as Prayer.) But this Readiness of Speech is not peculiarly appropriate unto Prayer: (For we know it may be and daily is applied to many other Subjects and Occasions; as the Lawyer discovers it in pleading; And men of Parts daily show it in matters of common Converse and Observation,) and Therefore, The Readiness of Speech you so much talk of, cannot be the Gift of Prayer. Besides, if the Gift of Prayer should lie in such a Readiness of Speech, what shall they do that want it? 'Tis most certain, that the far greatest part of Christians, have neither a Readiness of Mind to conceive, nor a Readiness of Tongue to express for themselves such Prayers, as are sit to be offered up to the Divine Majesty; What then? Shall they not pray at all? Or can they pray without the Gift? Why, say some, in Public let them attend to the Ministers Words, and Pray by his Gift; (that is) Let them be tied up to his Words, which, tho' sudden and unknown to them beforehand, must be a Form to them; and preferred too, before the Public Deliberate Forms of Godly Men; yea, of the whole Churches composing. And is not this an excellent way (think you) to preserve Sober, Serious, and True Devotion, and to help Men to agree and speak the same thing in the Public Assemblies? But what shall they do in Private? Why, there you would have them Try, and Practise, and Learn this Art. Yes, And whilst they are studying and beating their Brains about Matter and Words; what will become of the Heart? How shall they watch that? Or excite those inward Motions and Desires that are fit to attend their Petitions? Since the Mind can't attend two such different things at once. I fear (Sir) that some by trying to practise themselves, and hearing it irreverently and rudely practised by others, have wholly laid aside the Duty, and settled in a total Neglect and Carelessness about it. These are some of the many doleful Evils with which your Notion of the Gift of Prayer is unluckily clogged: All which are wisely prevented, by placing the Gift or Grace of Prayer where it should be, (viz.) in the Heart, and the Pious Motions and Affections of the Soul: And thence Persuading Men, not so much to rely upon their own Abilities, as to make use of those many Pious and Excellent helps both for Public and Private Devotion, with which the Wisdom and Piety of the Church of England hath so happily furnished them. SIR, I have sent you this, to entertain and refesh your Memory, before your Answer comes; which I shall earnestly expect by the next. I am SIR, Your humble Servant, M. H. April 5. 1697. LETTER VI To J. M. SIR, I Find by your last, that 'tis as hard to please as 'tis to convince you: For though we stated the Question last by your own Definition of the Gift of Prayer, and I thought to hear no more of that, yet now you are out of conceit with that too, and complain still of the State of the Question. 'Twas first put in new and varied words, which is the main (if not) only difference between Forms and Extempore Prayer; the former consisting in the constant use of the same Words, upon the same occasion; The latter in the change and variety of them, where no occasion requires it: But that would not do; thence we came from the Words, no the Ability of Expressions; and yet now that does not please neither, for you say this is a mere Logomachy, or, Lis de Nomine, a Dispute about Words: and so it must necessarily be, whilst you place the Gift in them: What's to be done then? You see this Notion of yours is a mere Proteus or Changeling, that is still varying and changing the Scene. Why, you must try again, and see whether you can fix it upon something that is more constant and lasting: For there is no Building without a Foundation, nor no Arguing without a true State of the Question: If you would place it in the Heart, that would be a sound and safe Bottom, and a stable Principle of Devotion; but whilst you put it in the Tongue, which is so slippery a Member and daily given to many Wind and Turn, you will never be able to fix it upon so unsound and uncertain a Bottom. You would have the Question then stated thus, Whether an Ability of Expressions may not be called the Gift of Prayer; or, Whether the inward Desires and good Motions of the Heart, do only deserve that Name? With all my Heart; provided, you will take an Answer, and stand to it. I say then, That an Ability of Expressions is very improperly called the Gift of Prayer, because the whole business of Prayer may be done without it: And that the pious Motions and Elevations of the Heart, do most properly and principally deserve that Name; because this is the very Essence of Prayer, which is required to all sorts of Prayer, and none of them can be well performed without it. If you could but come to this, it would be a fair step to a right Understanding in this Matter; for hereby you would see, that Words are no part of Prayer, and how absurd it is to place the Gift of it, in that which does not appertain to it; and likewise, how impossible it is to perform the Duty without the Gift; which is nothing else but the Ability of performing it. Can any Speak without the Gift of Speaking; or Think or Writ without the Gift of Thinking or Writing? How then should it come to pass, that a Man can Pray without the Gift of Praying? Moreover, you might learn from hence, that God's bestowing the Assistance of his Grace to kindle and excite Pious Dispositions of Heart in seeking unto him, is most properly his vouchsafing the Gift of Prayer; and our Exercising or Exerting such earnest and affectionate Desires, with a lively Faith and inward Devotion, is our having or using the Gift of Prayer. And really, Sir, you may as well distinguish between the Gift and Grace of Charity, as the Gift and Grace of Prayer; both which are the Gracious Gifts of God's Holy Spirit, the one inclining us to show Mercy to our Neighbour, and the other to ask Mercy and Favour at the Hands of God. If you will consider this well, and make it the Subject of your second and best Thoughts, 'tis possible it may help to bring this matter to a good Issue. In the mean time, I am glad I have in some measure cured the Malady of Excursions; for I find the Number of them mightily abated; there being in your last Letter not above five or six that are very considerable, viz. about King William, the Assassination, the Jacobitish Insurrections, French Invasion, and their Preparations, etc. of which, because I find you sensible, by ask Pardon for them, and desiring me not to be too severe upon them, I am willing to pass them by, hoping they may wholly wear oft in time, though such an Inveterate Habit cannot be cured presently. But the Misery is, the curing of one Evil, hath made you fall into another, and from Excursions, you are run into plain Contradictions. For there is no reconciling your last Letter with the first: In the first you told me that I made you put the Gift of Prayer, where neither you nor any body else ever put it, (viz.) in Words and Expressions: In your last, you place the Gift wholly and solely in them; so that as 'twas once Rich. against Baxter, so 'tis now I against M. But how does this appear? Why, as clear as the Sun, both by the Arguments and Distinctions of your Last. Your first Argument, is an Appeal to the common way of Speaking: For when 'tis said, that such an one hath a good Gift of Prayer, we mean not (say you) that he hath any pious Motions or good Affections, but that he aptly expresseth himself in that Duty: So that the apt Expressions are with you the Gift of Prayer. Whereas I say, that without those pious Motions and Affections, such a one hath a good Gift of Prating, as appears by pouring out so many Words; but he hath no good Gift of Praying; for that is the pouring out the Heart and Soul unto God. But you say, 'tis Vulgarly so styled. I hope, Sir, you are not to be led by the Vulgar into their Errors and Mistakes, but to lead them out of them: But I see your Notions are as Vulgar, as the Persons you converse with; and there is no raising you a Twirl above the Vulgar, where all your Interest lies. Your next Argument is more Home for the Words than this; for therein you tell us, that the Words themselves, whereby we express ourselves, may be, and are commonly termed Prayer, which you prove thus, Because when a Man is said to rehearse the Lord's Prayer, or to read Common Prayer, the meaning is (say you) that he rehearseth or reads the Words of those Prayers, not that he hath any Pious Motions or Affections. And can any thing more plainly follow from hence, than that the Words, whereby we express ourselves, are with you the Gift of Prayer? But pray (Sir) Is the bare rehearsing the words, praying? why then a Parrot may pray; for that may be taught all, or most of those words: You did not then think of that, and therefore must think it over again. But you have one Argument that quite contradicts and destroys all this again: And that is, to prove that a Man may have the Gift of Prayer, without the Gift of Speech, Utterance or Elocution; and so it can neither lie in the Words, nor in the Ability neither. The Argument runs thus: If there be a great many who have a Talon or Gift of expressing Desires to God in a suitable manner in Praying, that have not the Gift of Elocution applicable to other occasions, Then there is a difference between the Gift of Elocution and the Gift of Prayer. And who doubts it? Did I not tell you before, that 'twas your unhappiness not to distinguish and discern between them? But the design of the Argument is to show, That you can and do distinguish between them; and that, because as you say, there are a great many who have a Talon or Gift of uttering their Desires in a suitable manner unto God, that have no Gift of Elocution upon other occasions: That is, there are many Men who can scarce speak a word of Sense between Man and Man, who yet can pour out abundance of wonderful and powerful Sense unto God in Prayer: Now how should this be? What, are they inspired with Matter and Words in talking unto God, and left to their own natural Dulness in their conversing with Men? For the proof of this, you appeal to the Experience of many Christians, whom you have heard and known. I know not, Sir, what wonderful things you have heard of this kind; but I fear the great Sense you speak of, if Wise Men had the hearing of it, would be frequently found great Nonsense. Pass we then from your Arguments to your Distinctions: And here you show as nice and distinguishing a Head as most Men; and for splitting of a Hair, I think 'tis hard for Peter Lombard, or any Schoolman of them all, to go beyond you. But let us see what your Distinctions are, to what end they serve, and where they most properly place or six the Gift of Prayer. First then, you distinguish between a special Gift of Prayer, which by the Name should be the best; and this you place in the Heart and the good Motions of it; and here you are safe as in a Church or Castle; for that is all that is necessary and essential to Prayer: But besides this, there is a common Gift, which lies in Words and Expressions; And this is your Gift of Prayer, though it may be done without it. Again, you distinguish between the Internal Spiritual Gift of Prayer, in which consists the Life and Spirit of it, and this you place in the Elevations of the Heart; and here you are right again, if you would but rest there: But you must needs have an external verbal Gift made up of new Words and Phrases to serve upon occasion, and this again is your Gift of Prayer. Furthermore, you distinguish between an acceptable way of Praying with respect to God, which is the right performance of this Duty; and this, you very well place in the inward Desires and Elevations of the Heart: Now the other Member of this Distinction must be, an acceptable way of Praying with respect to Men; and this may lie in new and varied Words, which are most apt to tickle the itching Ears, and please the Fancies of vain Men: And This is your Gift; because you say, Old Words are good for nothing, but to dull and deaden you Devotion. Again, you distinguish between a Moral or Theological way of performing the Duty of Prayer; and This you place in the devour Affections of the Soul; And an artificial way of performing this Duty, and This you put, in Apt Words and Expressions, though they are no part of it. Lastly, you distinguish between, a successful way of Praying, the Gift whereof you own to lie in the good Motions and Dispositions of the Soul; and an Unsuccessful, or a way of Praying to no purpose: And This (being good for nothing) you may place it in Words, or the Ability of Expressions; or where else you please. And now, Sir, be pleased to look back to the new Sating of the Question in the beginning of this Letter, and tell me whether the Special, Spiritual, Internal, Devout and Successful way of performing the Duty of Prayer, be not most properly, principally and deservedly styled the Gift of Prayer; and whether the common, external, artificial and unsuccessful way of Praying, be not very improperly and abusively called by that Name. I am, SIR, Your affectionate Friend and Wellwisher, M. H. April 12. 1697. LETTER VII. To J. M. SIR, I Hope by this time you begin to see what a vain, empty thing your own Arguments and Distinctions make of your Gift of Prayer; for whether you put it in Words, or in an Ability, or in a Variety of Expressions, 'tis a mere windy and flatulent Notion, apt indeed to puff up, but not to edify; and perhaps 'tis hard to find a greater Instance of Pride and Folly together, than to hear one venting his Talon of Words among the Ignorant deluded Vulgar, where his affected Tone, mingled with their affected Groans, renders it rather a Scene of Mockery than Devotion. You know, Sir, Verba dare is to deceive, and that a great deal of Guile and Hypocrisy lies under the Pomp and flourish of Words: One would think, Sir, that when God saith, my Son give me thy Heart, he had plainly directed to the Gift he expects in Prayer; but instead of that you give him the Tongue, and offer up the Calves of the Lips, and with the Heathens think him delighted with the Gift of much Speaking: 'Tis too evident, Sir, by both your Letters, that you cannot yet discern between the Gift of Speech, and the Gift of Prayer; for you confound and take one for the other, without knowing it, as you may plainly see by this Argument. The Ability of Expressions is nothing else but the Gift of Speech. But your Gift of Prayer is an Ability of Expressions, and therefore your Gift of Prayer is nothing else but the Gift of Speech. The Minor is your own, the Major is evident; because Ability is the same with Gift, and Expressions the same with Speech, and consequently they are both the same thing. And yet you Labour hard to prove that some Men can, and do pray very fluently without this Gift of Speech, which being the same with your Ability of Expressions, is to prove that they may pray without your Gift of Praying, and likewise that they may speak very fluently without the Gift of Speech: The Absurdity whereof is gross enough to be felt. Again, I find you Arguing, That because that extraordinary Gift of Praying, by Inspiration, which was peculiar to the Apostles, and appropriated wholly to the Matter and Words of Prayer, is by St. Chrysostom, and others, called the Gift of Prayer; therefore your common and ordinary Gift of Speech, or Ability of Expressions, which is applicable to any other occasion, must be styled by that sacred Name. Thus are you Bewildred and Lost as it were in a Mist, or Cloud of Words, and led by an Ignis fatuus so far out of the way, that you scarce know where you are. But come, I fear 'tis this word Gift that hath thus imposed upon you, and done all this Mischief, and therefore let us lay it aside a while, and inquire into the Nature of Prayer, wherein that mainly consists; and this perhaps may be the best way to lead you out of this Cloud, and to clear up the whole Matter. Prayer then in its proper Notion, is the application of the Heart and Soul unto God, with a due sense of the Divine Majesty, and an humble Dependence upon him, for the supply of all our Wants. This is the Nature and Essence of Prayer, which you see is no verbal thing, but a pious Address of the Heart and Soul unto God. Here is nothing of Words nor Expressions that enters this Divine Composition, which may be as well, and sometimes better done without them, than with them. But when, I told you that God is not to be informed by any Words, nor to be persuaded by many, nor pleased with new, you ask me, What then, must we pray without any Words? And in another place, Must we set down with the Quakers silence, and settle in Quietism? To which I answer, No: For there are some times when we may pray either with or without Words, as when we are alone; and there are times likewise when words are necessary, as when we pray with others; both these have their proper Seasons: When we are alone in our Closet, we may breathe out our desires unto God, either with or without Words, as we find most conducing to the inward Piety and Devotion of our Soul. And when we are in our Callings, we may frequently lift up our Hearts unto God, with or without Words, and mingle some short Ejaculations with the Affairs and Business of this Life, 1 Thes. 5.17. which is that Praying continually and without Ceasing, enjoined by the Apostle, and is a way of Praying very acceptable and well pleasing unto God. But when we pray with others in Public or Private, Words are to be used not by way of Information; for God knows our Necessities before we ask; much less for Vanity or Ostentation, but to help us to join in our Petitions, to agree in what we ask, and to glorify our Maker with one Heart and one Mouth. Rom. 15.6. Now here the known composed Words of a Form, are far more conducing to this end, than the sudden Conceptions and Expressions of free Prayer; for by the former, Men are acquainted beforehand what they are to ask of God, and so may come prepared with suitable Affections to join in it; in the latter, Men being uncertain what will be asked, or offered up, they must be uncertain too, whether they may safely join or say Amen to it. Again, by Men's joining together in Public well composed Terms, Unity and Order may be preserved, the Peace of the Church and the Decency and Harmony of public Worship may be secured: 1 Cor. 1.10. For hereby, according to the Apostles direction, they may be enabled to Mind and Speak the same things; Phil. 3.16. whereas by the Liberty of free Prayer, Men may vent what they please; they may, and often do pray one against another, and mingle their Passions and Errors with their Prayers, by which means Confusion must necessarily break in, and Sects and Schisms be unavoidably Multiplied and Increased. Again, by the joining together in public established Forms, we show that Duty and Reverence that is owing to our Superiors, to whom the care of the Church is committed; we pay that Obedience, Heb. 13.17. that is due to them that rule over us in the Lord, and manifest our Subjection; Rom. 13.1, 5. and that not only for Wrath or for fear of Punishment, but for Conscience sake, which things are frequently taught and inculcated in Holy Scripture; whereas by indulging this Gift of free Prayer, in opposition to public Establishments, Men throw off the Duty of Obedience to the lawful Commands of their Superiors; Judas 8. They come to despise wholesome Laws, and to Speak evil of Dignities; and this prepares them for Sedition and all manner of Disobedience. Once more, The joining together in the same Prayers in public Worship, is a good means to preserve Love and Charity among Neighbours; for men's Religion hath a great influence on their Manners and conversation with each other: They that go to the House of God together as Friends, commonly continue so and maintain an Amicable and Friendly Correspondence; whereas they that break into different parties and communions, soon become Strangers, and very often Enemies to one another. Different ways of Worship necessarily breed Differences among Men, and they that divide in Opinion generally do in Affection too; sad Experience shows this both in Families, Towns, and Countries; and he that will consider the hearty Love and Amity that was found in this Kingdom before the Civil Wars, when all Men resorted to the same place and way of Worship, and compare it to that Hatred, Falsehood, Division, and Contention that reigns in these present days, will easily see the Miserable effects that have proceeded from your Gift of free Prayer, which as it first caused our Divisions, so is still the main Tool to uphold and increase them. Sir, These are serious and weighty Truths, and very well deserve your deep and impartial Consideration, which if you please to bestow upon them, I doubt not but you will see cause to believe that to bring ardent Desires and good Affections to the public Prayers of the Church, whereby the inward Piety of the Heart towards God, the outward Duty of subjection to Superiors, and the mutual Offices of Love and Charity to our Neighbours are best promoted, is far to be preferred before the Gift of free Prayer, which being chief exercised about Words and Expressions, is apt to disturb the Devotion of the Mind, to give offence to our Governors, and to create Feuds and Animosities among Neighbours. Call to mind, Sir, the many affectionate Exhortations to Unity and Order, 1 Cor. 1.10. with which the holy Scriptures do abound; how hearty our Saviour prayed for it, at his leaving the World, John 17.20.21, 22, 23. Eph. 4 3, 4. etc. That they all might be one; and how earnestly the Apostle presses the Unity of the Spirit in the Bond of Peace; and how sharply he rebuked all that cause and foment Divisions; 1 Cor. 3.3, 4, etc. and consider whether Joining together in the same pious and public Prayers appointed by the Church, be not a better means to preserve this Unity and Order, than to leave Men to the freedom of venting and hearing what Prayers they please, which must necessarily distract their Minds, and lead them into great Confusions and Disorders. But I find two Objections in your Letters against public Established Forms, and for the exercise of Free Prayer. The one is taken from the variety of emergent Accidents, and Occasions of humane Life, which cannot be so well provided for by Forms, as by Free Prayet. The other is taken from the tendency of the constant use of Forms to flatten and dull the Devotion, which must therefore be quickened by the help of new and varied Prayers. I shall show both these to be popular Mistakes, and bring on greater Mischiefs than they pretend to remedy; and when that is done, I shall consider what you offer from Bishop Hall and Bishop Wilkins. In the mean time I am, SIR, Your hearty Friend and Wellwisher M. H. Apr. 15 1697. LETTER VIII. To J. M. SIR, I Promised in my last, an Answer to two Popular Objections against Forms of Prayer, which I find you making use of, as Arguments for your Free Prayer. The first whereof is taken from the variety of emergent Accidents and Occasions, which you say cannot be so well provided for by Forms as by Free Prayer. Now I would not have you be too positive and confident in this matter, till you have well weighed these following Considerations, viz. First, The daily and ordinary matter of public Prayer is still the same; and therefore that may well be provided for, by stated and useful Forms. Now the daily and ordinary matter of public Prayer are, Confession of Sin, Petition for Pardon, with other Temporal and Spiritual Blessings: Thanksgiving for Mercies received, and Intercession for all Men, whether Friends or Foes: And more especially for those whom we are more particularly directed to pray for: All which may be, and are provided for by standing prescribed Forms; and those so wisely ordered and composed too, that as all Men may know and satisfy themselves in them beforehand, so they may come prepared to join in them. (To instance in Particulars;) For Confession of Sin, we have Two excellent Forms of it in the Public Liturgy; the One, in the Daily, the other in the Communion Service of the Church: Where the general Aberrations of humane Life, in Thought, Word, and Deed, are so piously and pithily expressed, that every true penitent Christian, may and aught with one Heart and one Mouth to join in them. But these you say, float too much in Generalities. But must not the public Confession be so General, that all Men may be able to make it? Would you have it descend to those particular Sins which many are not guilty of, and so make them confess that to God, with which they cannot charge themselves? There are many (not doubt) in every Congregation, that never committed Murder or Adultery, by taking away the Life or Chastity of any Person; and would you have these and other Enormous Crimes put into the Public Confession, from which many are free, and so falsely accuse themselves before God? You know, that every one hath some particular Sins, to which their Constitution and Circumstances of Life, may more strongly incline them; Now these are to be the subject of men's private and secret Confessions; but must not enter the public Confession of the Church, for that must be so framed as to reach all, that all may join in it. We are indeed to Pray against every particular Sin, which is excellently well done in the Litany; but we are to confess no more than we are guilty of. And how far the Confessions of your free Prayer are faulty this way, you will do well to consider. Again, for Petition for Mercy and Pardon, with all other Spiritual and Temporal Blessings, these too may be, and are excellently provided for by pious and prescribed Forms. The common and ordinary wants of Christians are constantly the same: We want daily, the Pardon of the Sins of every Day: We lack continually our Daily Bread: We stand in daily need of the Aids and Assistances of God's Holy Spirit, to strengthen our Graces, and to fortify us against Temptations: Now, Prayers for the supply of these and all other Common wants of Christians, are very well taken care of in the Litany, Collects, and other Offices of the Church: If any Christian hath particular wants of his own, that are not common to all Christians, these are to be made the Requests of his secret and retired Devotion; for nothing is to be prayed for in Public, but what all Christians may jointly ask and agree in. If you call this too, A floating in Generalities; Know, That this is all that is necessary or expedient for public Worship. Again, For Thanksgivings for Mercies received; these too may be and are well provided for by Public Forms: The Common and Ordinary Mercies vouchsafed to Christians, are still the same; the same Mercies are renewed upon us every day; and we daily partake of the same Instances of the Divine Bounty and Goodness: And these are excellently well comprised in the general Thanksgiving; where the common Mercies of Creation, Preservation; and likewise the more special Blessings of our Redemption are acknowledged together with the means of Grace and hopes of Glory. And for other particular Mercies, that the whole Congregation may hear and join in, they are well provided for by Particular Collects. And if besides these there be any more Particular Mercy and Deliverance, which any One hath a mind to preserve the sense and memory of, he may make it the Subject of his secret Praises and Thanksgivings. Then (Lastly) for Intercessions, these too may be, and are happily provided for in Public Forms; in which, (according to the Apostle's Direction) [Supplications and Prayers, Intercessions and Giving of thanks are made for all Men; for Kings, and all that are in Authority, 1 Tim. 2.1, 2, 3.] and for others that we are bound to Pray for: So that, the daily and usual Matter of Prayer being always the same, what need is there of your Talon of Variations in these Cases? Is God (think you) delighted in new Phrases and Expressions when there is no occasion for them? Does any Earthly Parent deny his Blessing to his Child, because he asks it in the same Words to day that he did yesterday? Much less will our Heavenly Father, whose Compassions are infinitely more tender, deny our Daily Bread, or reject our Petitions, because they are offered up in the same Words. God is the same, [Yesterday, to day, and for ever;] and our wants are the same to day, that they were yesterday, and will be so continually: And then, what need can there be of varying Expressions, when we address to him, with whom [Is no variableness neither shadow of turning Jam. 1.17.?] 2. But besides this daily and usual matter of Prayer, which is still the same, there may be (2ly.) some more rare and occasional matter of Prayer; As, the want of Rain, or Fair Wether; the Necessities of War, Famine, Sickness, and the like; Now, if you will peruse the Liturgy, you will find all these admirably taken care of, by Particular Offices and Collects, suited to those Occasions: And likewise proper Thanksgivings for them, when our Prayers are answered: And being so, what need can there be of the various and changeable Expressions of your Free Prayer? We find our Saviour (who could not want variety of Expressions,) Praying three times upon such an occasion, using still the same Words; and that in his Agony too; when the Anguish and Bitterness of his Sufferings was sufficient to inspire him with many new Words, if there had been any need of them; and even in the height and horror of his Dereliction, he was so far from affecting new Words, that he made use of a short Form taken out of the Psalms, [My God, my God, why hast thou forsaken me? Psal. 22.1.] So that all these Occasional Emergencies being so well provided for, there can be no need of your Free Prayer in these Cases neither. But besides all these, there may be (Lastly) Other extraordinary occasions, As, Public Fasts for national Sins and Calamities; And likewise Public Thanksgivings for national Mercies and Deliverances; Now these too, are by the Wisdom and Piety of the Church, constantly taken care of, by Public and well digested Forms, suitable to such Occasions. So that, your frequent Questions [What shall we do for Prayers to solemnize the King's Deliverance from Assassinations? French Invasions? Jacobite Insurrections? etc.] are all idle and frivolous: For all these things, as far as Authority thinks fit to take notice of them, are abundantly taken care of, by suitable and Public Forms. And if you know any (as you say) that turn Fasts into Festivals; or Festivals into Humiliations; you will do well, to bring them to condign Punishment; and not charge the Faults of private Persons, upon the Public Prayers. But you ask [What? must we stay till Archbishop Sancroft, and Bishop Kenn, shall send us Prayers upon such Occasions?] Yes (Sir) I think it becomes you to stay for the Orders and Directions of your Superiors, in such Cases; for else, you may go too fast; and mistake a Deliverance for a Defeat; And so, instead of a Sober, well ordered Devotion, you may offer up the Sacrifice of Fools: Your overhasty Zeal, may prove a false Fire, and lead you out of the way. And therefore if you are big of your own Conceptions, you were best stay out the due time to be delivered of them, for fear of a Miscarriage. But, must you not have a fine conceit of yourself all this while, to think, you can better perform the Work of such Solemn Seasons, by the present Conceptions of your own Brain; than by the grave and deliberate composures of the whole Church? The sum of all than is this: The daily and constant Matter of Prayer, is still the same: And other Occasional and Extraordinary Emergencies, may be and are very well provided for, by well-composed Forms; for Solomon tells us, [There is nothing new under the Sun.] But if any such new and unheard of Occurrence should happen, that Authority neither hath, nor can well make provision for; there is none will blame you, if you either compose a Form, or use your free Prayer upon such an occasion: Provided it be done with modesty, and due respect to the Authority of your Superiors. So that, these things well considered; neither is the Case of Public Forms weakened, nor the necessity of Free Prayer confirmed, by your frequent Talk of Providential Events and Occurrences. Your other Objection shall be answered in my next; in the mean time I am, SIR, Your affectionate Friend and Servant, M. H. April 9 1697. LETTER IX. To J. M. SIR, I Come now, according to Promise, to consider the second Objection against Forms, which you likewise make use of as an Argument for free Prayer; And that is taken from the tendency of Forms to cloy and dull your Devotion; and the aptness of free Prayer to quicken and enliven the same. A great Fault indeed in the One, and a great Convenience in the Other, if both be true; but I think we shall find upon examination, that neither is. First than you say, Public Forms are apt to deaden and dull your Devotion: But why so? Why for two Reasons, viz. (1.) Because they are constantly the same old Words; and likewise (2ly.) Because they are red out of a Book too. Now if these be good Reasons, you must be as dull as a Beetle in reading the Holy Scriptures, and stark dead at the Lord's Prayer; for these are always the same Words and read out of a Book too: And he that can find no Life or Spirit in reading of these, cannot be edified by any Prayer. Our Saviour exhorted to the frequent reading of the Scriptures; 1 Tim. 4.13. and the Apostle, to give attendance to reading: Which was done by the Primitive Christians with that Intention and Fervency, that (as Origen tells us) The devout Reader seemed to be in a manner inspired. But you are dulled (it seems) with reading old things, and nothing can please you, but what is new, and speaking without Book. Might not this (Sir) be the occasion of setting up new Lights above the Scriptures, to please such new-fangled Humours, and enlighten such dull Understandings? Yea, hath not this occasioned the laying aside the Lord's Prayer and the Apostles Creed, because they are still the same old Words, and read out of a Book too? But tell me (Sir) did Christ prescribe a Form of Prayer to deaden or help the Devotion of his Followers? Or did the Holy Ghost destroy all the Life and Vigour of it, by putting it into Writing, that it might be read and used by Christians in all Ages? If this were true, Oral Tradition would be a greater help to Devotion than the Oracles of God; for these are old written Truths, and the other, the various and changeable Inventions of Men. Does not the Apostle bid us [To hold fast the Form of sound words] which we can neither hold fast, 2 Tim. 1.13. nor keep sound long, if it be subject to daily Variations? Must we be always Children, to be pleased only with New Things, Ephes. 4.14. 1 Cor. 14.20. and (like them) to be [carried about with every wind of Doctrine?] Or, must we not in Understanding be Men, by standing firm to the Ancient Faith, and keeping close to the received and well-ordered Models of Devotion? But why (Sir) should grave and well-ordered Words in Prayer, put such a Damp upon your Spirits, and dull your Devotion? One would think, that few and well-weighed Expressions should better tend to make Men soberly and religiously Devout, than pouring out many new, raw, and indigested ones; and that the Heart should be more at leisure to attend the great business of Prayer, when Matter and Words are well prepared for it, than when 'tis called off and hindered by the Study and Invention of both. A Wise Man would think it a great quickening of Devotion, to consider, that he is joining with the whole Church at the same time, and in the same Prayers; and would thereby be encouraged with greater hopes of success, from the harmony and agreement of our Petitions, which our Saviour hath made necessary and effectual to that end. Mat. 18. But I fear (Sir) the dulness you speak of, will be found more the Fault of the Persons than the Prayers: For 'tis not possible that the well-ordered Matter and Words of a pious Form, should so disorder the Spirits, and dull your Affections, if there were not something else in the matter. Have you not (Sir) some other Game to play upon the People, which is better carried on by new Words than old? Then 'tis no wonder that that is accounted dull which does not move forward, and advance the Design. Have you not entertained some Prejudices yourself, or infused Prejudices into others against Forms; (As) That they cannot provide for all Emergencies; and that the constant Use and Repetition of them is apt to cloy and surfeit; and so have put People out of Love with plain wholesome Food, by treating them with Kickshaws and Varieties? 'Tis ten to one but there is something of this in the matter. Your unjust Censures, Outcries, and Declamations against pious and public Forms, hath caused many to neglect the public Worship; and made others careless and irreverent in it: And if so, you must answer for your own and others dulness, which you have unhappily occasioned. Secondly, You say, That old and frequently repeated Forms, are not more apt to dull than new and varied Prayers are to quicken and enliven you; for you find a different Heat and Flame in such Prayers. But pray (Sir) what kind of Heat is that you feel in such Prayers? Is it not rather the Warmth and Heat of Fancy, than any real Fervency of Spirit? This is a frequent and dangerous Mistake, and hath imposed upon many; who have taken some false Heats for true Zeal, and the delusions of the Imagination, for the true Devotion of the Heart. But because this is not easily discerned or understood by vulgar Minds, I will endeavour as clearly as I can to discover the Delusion. To this end we may observe, That as in the Body there is a Natural Heat residing in the Heart, which conveys warm Blood and Spirits to all the Members, and in this the Health and sound Constitution of the Body mainly consists; so there are sometimes the preternatural Heats of Fevers, and other Distempers, which too much inflame the Blood, and put the Spirits into a violent and disorderly motion; and this is an evil habit and indisposition of the Body: Just so likewise it is with the Soul; there is a pious fervency of Spirit which resides in the Heart, and fills it with strong desires after God, and an inward delight in him; and in this consists sound and true Devotion: But besides this, there are Feverish Heats of Fancy and Enthusiasm, which inflame and disorder the Spirits; and, in Men of hot Brains and strong Imaginations, raise them to some degree of Ecstasy and spiritual Frenzy: This is a Disease of the Mind, and is very far from the Temper of True Devotion. And the want of knowing and distinguishing between these, hath led Men into many Mistakes about the Duty of Prayer, and other parts of Religion; for, finding themselves somewhat warm and earnest at a Religious Exercise, they presently conclude themselves fired with true Zeal and Piety towards God; when all the while it proves no better than false Fire; and a plain mistake of the heat of Fancy, for the Fervors of true Devotion. But how may we discern the one from the other? Why chief by observing these three things, (viz.) (1) What is it that creates this Warmth? (2) How long does it continue? (3) And what Fruits does it produce? First then, Let me ask you, what is it that heats you in such Prayer? Is it the Matter, or only the newness and variety of the Phrases and Expressions in which 'tis delivered? If it be the soundness of the Matter that thus affects you, than the same Matter delivered in a well-composed Form, would have the same effect; and this would show it a sincere Fit of Devotion: But if it be only a new conceived Prayer that does this Feat; then 'tis plain, that 'tis not the Matter, but the mere Novelty of the words that thus tickles and warms you: Such sudden Transports are occasioned only by new and surprising words, which striking briskly upon the Fancy, are apt to move and enliven it: But this does not go deep enough to reach or warm the Heart; but are only the Fallacies and false Heats of Imagination. Again (Secondly) let me ask you, How long doth the Warmth you feel at such Prayers, continue? Does it abide with you, and keep up a constant heat of Love and Desire towards God? Is it like the Vestal Flame that never goes out? Or is it only like the Fit of an Ague, that comes and goes again, and where the Hot Fit is soon followed with a Cold one? If it be only so, be not deceived, this is not the inward Flame or Heat of a devout Heart, for that is permanent and lasting; but either a Feverish Fit of Hypocrisy, or a Delusion of Imagination. True Zeal is Uniform and Constant, and though it may admit of some Intermissions, yet (like the Natural Heat of the Heart) 'twill abide as long as Life continues; but if it grows cold again, and wears off, this pretended Warmth is no other than the transient and preternatural Heats of Fancy. Thirdly and lastly, Let me ask you, What Fruits does this Warmth you speak of, produce? Does it enkindle and cherish in your Breast, the Love of God and your Neighbour? If so, 'tis a good sign of a kindly heat and spiritual Life in the Soul: But if (as it too often happens) it enkindles the Flames of Wrath and Contention; If it leads you into ways of Division and Separation, by which you become Undutiful to your Superiors, Proud, Censorious, and void of Charity to your Equals: This Heat is but an Ignis fatuus that hath led you out of the way of Truth and Peace: Such a Zeal is no better than Wildfire, and hath more than once set whole Kingdoms in a Combustion. In a word, if this be the best Fruit that grows upon this Stock, 'tis evident it springs from a rotten and corrupt Tree: All this pretended Warmth that ariseth from the Novelty and Change of Words, is only the gratification and amusement of Fancy, and not the Fervours of true Devotion. So that what our Saviour said of False Prophets, may be said of false Lights, [By their fruits you shall know them.] The sum is, This deadness and dulness Men complain of, is not in the Prayers, (which are admirably fitted to enkindle and excite holy Desires and Affections, but in their own Prejudices, which lie as a Clog on the Soul, and hinder both its fervency and flight unto Heaven: And therefore these must be removed, that they may the better lift up their Hearts unto God. And if they will be persuaded to mend themselves, they will see little reason to mend the Prayers; but rather great Cause to bless God, that the Church whereof they are Members, hath provided for them such a pious and excellent Model of Devotion. There is one thing more to be considered, which I find frequently mentioned in your Letters, (where though things lie scattered up and down without Order or Method, yet I shall endeavour to bring them all into their right places, and so leave nothing material unanswered) and that is, The imposing of Public Forms is a great Grievance, and the not leaving Men to the Liberty of Free Prayer, that have a Talon that way: Which shall be considered in the next. I am SIR, Your affectionate Friend and Wellwisher, M. H. April 26. 1697. LETTER X. To J. M. SIR, I Find by your Papers, that you can sometimes speak as meanly of New and Varied Expressions in Prayer, as one would wish; and yet at other times can cry them up as the only Lively and Spiritual way of Praying. And tho' sometimes your Objections against Public Forms are so fierce and terrible, that one would think you utterly condemn them to be thrown out of the Church; yet in a milder mood you can speak more favourably, and allow them to be pretty harmless, if not useful things: These are some of your many and usual Inconsistencies. But what is it that thus unsettles you, and makes your Pleas as various as your Prayers? Why, 'Tis the Injunction of Forms that sticks in your Stomach and can't down with you. You would have them left Free, and not imposed upon those who you think have no need of them. And here you magnify your own and some others Talon this way; and complain most bitterly of Silencing so many Brave Men, that could not comply with the Public use of them. You call them only helps of Impotence and Insufficiency; and compare them to Spectacles for bad Eyes, and Crutches for lame Legs, etc. Now to set these things right, let us consider (1.) what Authority our Superiors have to command in these matters, and who gave them this Authority? And (2ly.) Let us see, what Obligations lie upon Subjects to obey and observe them? And then we shall the better see, what force your fine Similes and frivolous Objections have against them. First then let us see, what Authority our Superiors have to command in these Matters? To clear this we must note, that Governors being God's Ministers, are set up by him; and invested with his Authority; which must therefore extend to all Lawful things, and whatsoever is not forbidden or countermanded by God himself. Now Forms of Prayer, are so far from being forbidden, that we find them recommended and prescribed too by Divine Authority; and are by yourself reckoned in the number of Lawful things; and consequently, lie within the Bounds and Limits of their Authority; and our Superiors do not go beyond their Commission, in commanding them. You know the Apostle requires, that [All things (in the Worship of God) should be done decently and in Order, 1 Cor. 14.40.] to avoid Confusion and prevent Sects and Schisms from breaking into the Church: And if so, than some body must have the ordering of them; for Order can't be kept up by Chance; neither will the Vulgar of themselves, observe that decency that becomes the Service of God. Who then should have the ordering of these things, but our Governors, to whom the care of the Church is committed? Again, the same Apostle wills, that [All things be done to Edification, 1 Cor. 14.26.] which is an Allusion to Building; in which (you know) there must be some chief Architect or Master-builder to contrive and give directions; and these are to be observed by the Inferior Workmen, who are to work by order, Line, and Rule; without which their Work will be rather a confused Heap, than a Regular Structure. In like manner, in the Church, which is the House of God, there must be some to preside and give Orders, and others to obey and be subject to their Authority; without which, all will be out of Frame; and things will be done to Destruction, and not to Edification. Now, if Public Forms be most conducing to this Decency and Order; if they best preserve the Unity, Harmony, and Reverence of Divine Worship; they must be reckoned, not only in the number of things Lawful, but Expedient too; and so must fall under the Cognizance and Authority of our Governors. This Argument, if put in Form, will run thus. Lawful things may be enjoined by Superiors, But Forms of Prayer are Lawful things: Ergo. To which if we add their consonancy to all Antiquity, and Expediency to preserve an Uniform and Regular way of Public Worship, 'twill give the greater force to it. So that Governors (you see) have good Authority for what they do in these matters. 2. In the next place then, what Obligation is there upon Subjects to obey or observe them? Why, a very strong one too, if you will believe Christ and his Apostles; for they will and command, [Every Soul to be Subject to the higher Powers, as ordained of God, Rom. 13.1.] To obey them that have the Rule over them in the Lord, Heb. 13.17.] and [To submit to every ordinance of Man for the Lord's sake, 1 Pet. 2.13.] Where all the Lawful Commands of our Superiors are tied upon us by virtue of God's Authority, which is derived upon them, and therefore we are required to be subject (not only [for Wrath] or fear of Punishment, which is a lose Principle of Obedience, and will be cast off by too many, when they can escape unpunished; but) for [Conscience sake] which is a firmer Bond, and will keep good Men to their Duty, even when the Penalty is suspended. So that Superiors (you see) have full Authority from God to Command; and Subjects have a strict Obligation laid upon them to Obey in such Matters. The Argument in Form will be thus: All lawful Injunctions of our Governors are to be obeyed; But the Injunction of Public Forms is a lawful Injunction, and therefore aught to be obeyed. However, Let Forms of Prayer be never so lawful and expedient too, and the Authority that Commands them never so just, yet you would not have them enjoined, but left free for Men to use them, or not to use them, as they think convenient. And will not this (think you) unavoidably create Schisms, and bring in mere Confusion into the Church? Are not the Vulgar generally caught, either by the multitude, or novelty, or variety of Words, and merely led by the Phantasms of Imagination? Do not some look out for the strongest Lungs, and the loudest Voice; and he passeth with them for the most powerful Man? Do not others seek for the nimblest Tongue, and readiest of Speech; and he goes with them for a spiritual and inspired Person? And are there not others which hunt about for the best Tone and the sweetest Voice; and this is their precious and heavenly Man? What think you? Will not this send the generality of People a gadding (or madding rather) after their own and others Inventions? Will not False Teachers arise, who for by and secular Ends will feed the Vulgar with their beloved Varieties, and claw their Itching Ears with pleasing Novelties? Will not the People go a Pilgrimage to find out the most Gifted Brother, and leave him too as soon as they hear of another appearing upon the Stage? Are you so fond (Sir) of Confusion, as to have such a wide Door opened for it? And would you have your Superiors so little regard the Precepts that concern Order, Peace, and Unity, as to leave things to this pass? But the enjoining of Forms (say you) hath been the occasion of all our Troubles; and 'tis this that created, and continues our Divisions. Pray (Sir) whose fault is that? Must not the Magistrate do his Duty to preserve Order, because some are so refractory and disobedient, as to neglect theirs? Must there be no Government, because some Turbulent Factious Spirits are too much inclined to disturb it? No (Sir) 'twas not the Magistrates lawful exercise of his Power, but your perverseness in withholding due Reverence and Obedience to it, that is the Cause of all our Troubles; 'Twas not the enjoining, but the removing of Forms, that was the Inlet of all our Divisions: For when the Liturgy was abolished, your Free Prayer gave all Men a liberty of venting what they pleased; by which means Sects and Schisms presently began to increase and multiply, and a wide Gap was opened for Atheism, Blasphemy and Confusion, and every evil Work to enter in. So that the heavy Reckoning you speak of, will be put upon your Score, for resisting that Authority which you ought to have obeyed; and instead of preserving Unity and Peace, fomenting and propagating Divisions. But Scotland (say you) is a United Country without a Liturgy. (Sir) You may abuse ignorant and deluded People with such Stories, but its shameless to utter such Untruths to those that know and lament the doleful Miseries and Distractions of that unhappy Kingdom. If you had said, The rise and beginning of all our Troubles had been from Scotland, and still is a great occasion of continuing them, you had spoke a great and a sad Truth: For the great Rebellion that hath done us this mischief, began there; and the Flames of the Civil Wars that shed so much Royal and Noble, as well as Common Blood, were first kindled by some hot and fiery Spirits in that Kingdom, which after spread and put both Kingdoms into a Combustion. But, if Matters be so much changed for the best, and Scotland is become (like Jerusalem) a place, at Unity within its self, and thereby the Praise of the whole Earth, you would do well to remove into that blessed Country, where there is no Liturgy to dull your Devotion, but Free Prayer enough to serve for all Emergencies; and nothing but the Voice of Joy, Peace, and Unity, can sound in your Ears. But you would have me Petition our Governors for removing the Occasions of our Divisions, which you say are Declarations and Subscriptions, that you may continue here with much more comfort. (Sir) I have learned more Manners than to direct and prescribe to my Governors, who have a further prospect and deeper Insight into these matters, than 'tis fit for me to pretend to. But it's a piece of your wont Modesty to set up your vain Opinion above the Wisdom and Authority of your Superiors: And you are resolved to be out of humour, if they order matters otherwise than you would have them. If you would but root out this piece of spiritual Pride, and learn so much Humility as to suspect your own Judgement (which God knows, and any Wise Man may see, is weak enough) you would soon find, there were no need or occasion for such a Petition. But you have one Fetch more against enjoining of Forms, that must not be passed by, and that is this, (viz.) The Magistrate thinks these things to be but indifferent, whereas many of us judge them to be Unlawful: And therefore we are to be born with, and his Judgement to be laid aside: An excellent way indeed, to set up yourselves above your Superiors, and to obey only what you please; for 'tis but for you to say or think any thing they Command to be Unlawful, and then you have an Excuse or Dispensation from all Obedience to it. Is not this an easier way than that of Corban, to evacuate the Law, and make void the Commandments both of God and Man? But how come any among you to judge Forms of Prayer Unlawful, which have ever been used in the Church from the beginning of Christianity to this Day? If you have led any into this Mistake, your Duty is to undeceive them, and lead them out of it; and not to desire that such weak, or rather wilful persons, should be humoured in such Fooleries. As for things plainly forbidden by the Law of God, I hope we may so far trust to the Care and Integrity of our Governors, as not to fear the enjoining of them; Or if they should, you have a good Dispensation from obeying them. But for Matters judged to be good and profitable to the Public (as the use of Forms, against which some may have a few Scruples and Prejudices) here (I hope) the Wisdom and Authority of Government may turn the Scale; and the certain Duty of Obedience, aught to weigh down an uncertain Scruple. Sir, I have no time or room left to consider your fine Similes (of the Spectacles and Crutches) at present, but you shall not fail of it in my next. I am, SIR, Your affectionate Friend and Servant, M. H. April 29. 1697. LETTER XI. To J. M. SIR, I Observed in my last, that tho' you can pretty well digest Forms of Prayer, yet 'tis the Injunction of them that sticks in your Stomach: But I hope what I farther observed concerning the Just Authority of Superiors to command, and the necessary Duty of Subjects to obey, in a matter so lawful and expedient too, may help to make it go down a little better. However, against the Imposing of them, you go on to tell me, that Forms of Prayer were at first brought in and intended only as Helps of Impotence and Insufficiency; and to confine Men still to them, is to necessitate them to a continual Impotence. You own them to be excellent and useful Things in the Times of Ignorance and Darkness; but now there is such a Meridiam Light that shines about us, there can be no other use of them, than to send us back again, or keep us in the former Darkness; for Christ and his Apostles (say you) never enjoined these things; and to Impose them now under the Gospel, is no better, than to force Spectacles upon good Eyes, and Crutches upon able Legs. Now, to set these things in their true Light, I shall readily grant you (1.) that Forms of Prayer are Helps of Impotence and Insufficiency; but they are such Helps as have been necessary, ever since the days of Inspiration, and will be so to the end of the World: For, there is a natural Impotence in all Men, as to the Great Duties of Religion; and more especially to this of Prayer: And therefore all possible Helps are to be used, to aid and assist us in the due performance of it. Under the old Testament, God Almighty appointed many Forms of Prayer, Praises, and Blessing the People; and the Jewish Service consisted of these, together with the Psalms of David, and other Occasional Prayers, composed by their Learned Doctors: And these were the Helps for their Impotence under the Legal Dispensation. Under the Gospel, we find Forms of Prayers composed and prescribed to help the Impotence of Christians, under that Dispensation. St. John the Baptist, the first Gospel Preacher, taught his Disciples to Pray, Luk. 11.1, 2. which could not be Praying by the Spirit; for none but the Holy Ghost could teach that; but he composed and taught them a Form of Prayer. After which, the Disciples of Christ came to him, and begged him [to teach them to Pray, as John taught his Disciples; and he instantly gave them a Form of Prayer, and this was done, to help the Impotence and Insufficiency of both; for we find the Apostles acknowledging, that they knew not what to Pray for as they ought; and that they were not sufficient of themselves to think a good thought. And because the whole Oeconomy of the Jewish Worship was then to be abolished, and a more Spiritual and Christian way of Worship to be set up in its room, there was granted to them for a while an extraordinary Gift of Praying by Inspiration, for the settling and propagating of it: And when that was done, this extraordinary Gift ceased, and Public Prayers were composed according to it: And this hath continued in the Christian Church ever since. So that, as Necessity at first brought in Forms of Prayer to help men's natural Impotence and Insufficiency for this Duty; so there now is, and ever will be, the same necessity to continue them. (2.) But (Secondly) 'Tis a Mistake (Sir) to affirm that they were brought in, and intended only for Helps of Insufficiency; for there were other wise and great Ends in it, (namely) when Christianity multipyed, to preserve Order and Unity; and to prevent Schisms and Divisions in the Church: And likewise, that all Men may be acquainted with what they offer up unto God in Public Worship; without which, they cannot agree in their Petitions, nor Pray, as we are bid, with one Heart and one Consent. But Christ and his Apostles (say you) never enjoined Forms of Prayer. I would not have you (Sir) be too positive in that: For when Christ taught his Disciples to Pray, he did it in these Words [When you Pray, say, Our Father; etc.] which is a plain Command to use these Words or this Form: And 'tis to think unbecomingly of the Apostles, that when our Saviour taught them what to say, they should be so little observant and dutiful to their Master, as to neglect the Form he taught them, and to prefer their Own Words before His; especially, when thy were so sensible of their own Inability to Pray aright: So that, by your leave (Sir) I believe that Christ did take Liberty to Enjoin a Form of Prayer; and that the Apostles and Christian Church, understood him so, by the constant use of that Form ever since. But, tho' Christ might well enough do this, how does it appear (say you) that ever the Apostles assumed any Power of enjoining these things? 'Tis certain (Sir) they assumed some power of enjoining; as appears, by their Injunction, of [Abstaining from things offered to Idols, and from Blood, and from things strangled, Acts 15.20.] And I think, both they and the Christian Church, had and still have as much Power, to enjoin a set Form of Prayer as any of those things: Yea, 'tis more than probable, that the Apostles did exercise a Power even in this thing; for we find them frequently requiring Christians to keep close to the [Form of sound Words, 2 Tim. 1.13.] Which for ought you know, might among other things, comprehend the Lord's Prayer; which having learned of Christ themselves, they were willing to have it learned and kept to, by all Christians. Does not St. Paul will the Corinthians [To mind and speak the same things, 1 Cor. 1.10.] in the Worship of God? And how could that be, without some Form of Public Worship to join and agree in? Again, does not he command the Philippians [To walk by the same Rule, Phil. 3.16.] Which no doubt, was set, and prescribed; for else, they could not tell how to walk by it. These things we often find them pressing, and enjoining too upon the Consciences of Men; which was all they could do at that time, when the Secular Power was against them; But assoon as the Emperors became Christians, their Successors called in the Aid of the Temporal Power, to ratify and enforce them. But Forms of Prayer (say you) may be of excellent use and sit to be enjoined too, in Times of Ignorance and Darkness, when Men can neither know, nor do better: And such (you say) was the Time when our Liturgy was composed; but now the Meridian Light of the Gospel shines out so bright upon us, there can be no such need or use of them. I fear (Sir) this Meridian Light of yours, if well looked into, will prove no better than Cimmerian Darkness. You are not the first that have taken [Darkness for Light,] the Church of Laodicea thought themselves rich and abounding in Knowledge, when all the while [they were poor and miserable, blind and naked.] And I find you (who no doubt think yourself encompassed with Rays) somewhat in the dark, as to the Nature and Gift of Prayer; by placing that in the Ability of Expressions, which should be put in the inward Desires and Devotion of the Heart. But (Thanks be to God) you are pretty well coming out of it; for you own it improperly placed in the former; and there is some hope you may in time find out the proper place of it, and put it in the latter. But may not this be reckoned another Instance of your Vanity and Self-conceit, to think that you, who cast off Forms of Prayer, are in the highest Form of Christians; and (like the Israelites in the Land of Goshen) surrounded with a Glorious and Meridian Light? While others that use them, are in a lower rank, and (like the Egyptians) wrapped in black and thick Darkness? You will never do well (Sir) till you subdue this Pride, and learn to speak and think more humbly and modestly of yourselves. But you have two fine Similes, which I find you very much insisting and relying upon, (though they are at best, but the feeble Supports of decayed Nature, and I fear, will prove but the weak Props of a sinking Cause) and they are Spectacles and Crutches. Concerning which give me leave to present you with a wise Observation of a Great Man, viz. That there is nothing more poor in Learning, than a fine and handsome Similitude, when it hath no Truth to rest upon; for the best that can be said of it, is, That it's a pretty fine thing if it were to the purpose. However, let us see what use you make of them. First than you ask, What need have they to use Spectacles, that have good Eyes of their own? (that is) in plain terms, What need have they to use Forms, that can do well enough without them? But pray Sir, had not the Apostles and Primitive Christians as good Eyes in their Heads as most Men? and yet they had those Spectacles appointed for them, and used them too: For when Christ taught them to Pray, he gave them a Form, Luke 11.2. And can you think them so unthankful as to lay it aside, and say, they could see well enough without such Spectacles? Sure, the Apostles who had their natural Sight assisted and elevated by the Light of Divine Revelation, could see as far and as deep into things, as any ; and yet we find them acknowledging, That they saw [through a Glass darkly, 1 Cor. 13.12.] i. e. as some render it, Through Spectacles. And if such Quicksighted persons stood in need of such Glasses to help their Eyesight, certainly now the World is grown older, and more dim-sighted, there is none may disdain to use them. But you will still be setting up yourself as a Spectacle of Pride and Folly, in pretending to higher Attainments than any went before you; not considering, that these things were enjoined when Men were endowed with as great Gifts and Graces as any can now pretend to; and are still used by Men of far greater Abilities, than they who think they have no need of them. But you have another fine Simile, and ask, Why such should be forced to use Crutches, that can stand and go upon their own Legs? You compared Forms of Prayer before, to Spectacles, (the Weakness whereof is now so obvious, that any ordinary Eye may see through it) and now you compare them to Crutches, which a Man would be glad to hang up, and lay aside as soon as he may. And here you magnify the strength of your own Legs, and tell me, That you, and some others that you know, can go on well enough in this Duty without such Helps. But pray (Sir) be not too bold, nor trust too much to your own Legs, but take St. Paul's Advice, [Let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10.12.] We saw before, that the Apostles used these Spectacles; and we may see them using these Crutches too; (which is but another word for the same thing) and yet I suppose they had as little need of them as you, or any body else. We find the Disciples of Christ confessing their own Impotence, and saying, They knew not how, or what to Pray for as they ought; And Christ gave them a Form of found Words, with which he would have them go to their Heavenly Father. He doth not say, Use this Form till you have better Gifts, and your Legs be grown stronger; but absolutely and indefinitely, When you Pray, say, Our Father, etc. Luke 11.2. And the Christian Church hath observed and done so ever since. Will you say or think, that all before you have gone upon Crutches, and that you only have arrived to that sure-footing, as to be able to lay them aside, and go without them? This farther shows, what a fine Conceit you have of yourself. But I think, you had better rely upon those Crutches which Christ made, and his Apostles used, than stand too much upon your own Legs. And now I think, you may easily see, that these fine Fetches of yours, have more of Pride than Argument in them. But there is one thing more which must be considered in this place, and that is, you say, That God must be served with the best you have. And you say true; but 'twas not so wisely done to contradict it again, and say, That God is better served with the Incongruities and Barbarisms of Conceived Prayer, than the more Elegant and Exact Composure of well-digested Forms. I hope (Sir) you will not say, that Nonsense and Incongruities are better or more acceptable to God, than proper and well-ordered Sense. But this is another of your Incongruities: And yet you quote St. Austin for it, That where the Heart is sound, God accepts a few Solecisms and Barbarisms in Prayer, etc. Indeed, where these are the best that we have, or can get, God accepts according to what a Man hath, and not according to what a Man hath not: But where the Church hath made better provision for us, 1 Cor. 8.12. he will not away with such blind and lame Sacrifices: Mal. 1.13. And having in our Flock a Male, will not be put off with a Corrupt thing. In short (Sir) you may easily perceive, that you have as much need of these Spectacles as other Men, to help the Weakness of your Sight in these matters. And the Lameness of your Arguments, as well as Prayers, may call upon you to make use of these Crutches: With which therefore you may do well to furnish yourself with all speed. Your loud and frequent Out-cries about silencing so many brave Men, for not using Forms of Prayer, shall be heard and considered in my next. In the mean time I am, SIR, Your affectionate Friend and Servant, M. H. LETTER XII. To J. M. SIR, WE are yet upon the Injunction of Forms of Prayer for public Worship, against which, you have Two farther Exceptions; the one, that it hath silenced many hundred of able and painful Ministers, and deprived the Church of their Labours; the other, that it hath set up and encouraged a lazy Ministry in their room. A heavy Charge indeed! But let us see how it's made out, First then, you say, that the Enjoining of Forms, hath stopped the Mouth of many able and painful Ministers, and struck many Hundreds of them Dumb at one clap. Well! But how was this done? I hope here was no violence used in stopping their Mouths, and forcing them to perpetual Silence; no, 'twas their own voluntary Refusal of those public Prayers which many of them had used themselves, and most of them judged lawful to be used, and all of them might have used, if they pleased. Why then, it seems, they Silenced themselves, and made it their own Choice; and what reason have they to complain of their own Act? But 'twas the Enjoining these Prayers that made them unlawful, and hindered their Compliance with them: How so? What, could the Enjoining a lawful thing alter its Nature and make it Sinful? Is there such a Malignity in the Power of Superiors, as to Poison a good Action, and turn it into Evil, merely by Commanding it? I hope Sir, you have better thoughts of the higher Powers, than so. To state this Matter aright; Was this Injunction made by good and sufficient Authority, and was there wise and good Reason for the making of it? Yes, it was done by our lawful Superiors both in Church and State; And that too, to preserve Order and Unity, and to put a stop to those Swarms of Sects and Schisms, which the Liberty of free Prayer had brought in. Why, it seems than they were Silenced by Law, and such a one too as they might and ought to have obeyed. Where is the Fault then of stopping the Mouths of Gainsayers, and putting to Silence the Ignorance of foolish Men? Besides, is it not the Will of God that Men shall pay a due Reverence and Obedience to all lawful Commands of our Superiors, who have the rule over us in the Lord? Did not God cause the Earth to open its Mouth, and Silence those that spoke against Moses and Aaron, Numb. 16.32. who all perished in the gainsaying of Korah? Do we not read of some, whose Mouths must be kept with Bit and Bridle, Psal. 32.9. lest they shall fall upon thee? And have not many fallen upon their Governors this way, speaking Evil of the Rulers of the People and Slandering the Footsteps of Gods Anointed? And does not the Apostle speak of some unruly and vain Talkers and Deceivers, Tit. 1.10. whose Mouths must be stopped? And is not this the case of all such as speak and act against good Orders? So then for aught I can find, These Men are silenced by the Law of God as well as Man, for Christ himself hath commanded, that if any neglect to hear the Church, Mat. 18.17. that is, to obey the good Orders of it, he must be thrust out of it and be esteemed but as a Heathen Man and a Publican. Where then is the Hardship in the Case? Why, you say, Governors are to Rule, not by Constraint, but Willingly: But what, if some are unwilling to be ruled? If the sense of Duty will not constrain them, must there be no restraint laid upon their Disobedience? What then will become of Government? Will not this leave every one to do what is right in their own Eyes? Sat down, Sir, and consider this: But you will have me consider the hard Terms that were put upon these Men in order to their Conformity; I shall Sir. Why then, First, They were required to give their unfeigned Assent and Consent to all that is used in the Public Prayers of the Church, or else, they must hold their Tongues: And is not this very fit, think you, that Men should assent to the Truth, and consent to the use of what is duly established? Would you have them say one thing in the Service of God, and think another, and play the Hypocrites in Public Worship? I hope not. But there were Subscriptions, Oaths, Declarations, and the like required, which is a Burden upon men's Consciences. Why so? Do not all Societies require choir some Oaths of Fidelity from all that are admitted into them? Do not all the Reformed Churches abroad exact an Acknowledgement and Subscription to their Confessions and Public Worship; and may not the Church of England expect the same Security that all other Societies require from their Members? These, Sir, are some of those crude, indigested Notions of Mr. Baxter, of which I told you in the beginning, and which have been largely answered and refuted by many learned Men, particularly by Dr. Morrice in his Treatise of Episcopacy, Dr. Falkner in his Libertas Ecclesiastica and Dr. Saywel in his Evangelical and Catholic Unity, which I therefore recommend to your serious and impartial perusal, not doubting if you please to read them, you may soon see the Vanity of these Cavils, and come to a better Light than you have at present in these Matters. But those Godly Men that were thus silenced had another, and better way of Praying, than by Forms, and could perform that Duty in a more Spiritual and Edifying manner by their own Gift. Pray, Sir, Who is to judge of that? Hath not God appointed Rulers in his Church, that all things may be done decently and in order? And are not we required to obey them for the Lords sake? And how can this be, if every one may take the liberty of Praying in Public after what manner and way he please? Our Superiors think fit to settle an uniform and regular way of Public Worship, that according to our Saviour's Advise, Men may agree in what they ask, and speak the same things in their Prayers: And must Men, instead of observing such wise and wholesome Laws, bring a Babel and Confusion of Tongues into the Church, and Pray one against another? I hope, Sir, you would not have this done. But if we must have a Liturgy, you say, then let us have the Reformed Liturgy made at the Savoy, which is much more correct than the other. It seems, you would have the ancient Liturgy, composed by our Pious and Learned Reformers, laid aside, like an old Almanac out of date, and nothing can please you but a new and reformed Liturgy: 'Tis not to be doubted, Sir, when that is grown old you will grow weary of that too; And if we must reform our Prayers as oft as some new fangled Persons will find Flaws in them, we must have a new Liturgy as well as a new Almanac every Year. Have you never heard what ill things have been done under a pretence of Reformation? And do not all wise Men know the Danger and Mischief of Innovation? But the Reformed Liturgy is more correct than the other. Are you Sir, Or your Superiors to judge of that? Have not they, the Care and Government of the Church put into their Hands? And must they lay aside the Ancient well composed Prayers of the Church merely to gratify your Reforming and new fangled Humour. To what will this Pride of yours bring you? You already set yourself above the High Powers, and 'tis to be feared, your next Step will be that of Lucifers, to be like the Most High. But while you make such loud outcries against silencing so many brave Men, you have forgotten the silencing of all the Learned Bishops and Regular Clergy of the Church of England in the Days of the great Rebellion: And that too by an Usurped Power that took away the Life of one of the best Princes, and pulled down the Discipline of one of the best Established Churches in the Christian World: Whereas the silencing of your brave Men was only stopping the Mouths of those that had opened them to do all this Mischief; For is it not well known how they reviled that good King, and aspersed his Government, and by the Venom of an evil Tongue corrupted the Loyalty of a great part of the Kingdom? And certainly if the Mouth of Wickedness must be stopped, never any Persons in any Age were more justly silenced. But would you be served so? Put yourself in their Case. Sir, If you put yourself in the Case of any Offender, there is no doubt but you would willingly escape unpunished, how just and necessary soever it were to to be inflicted; For Punishment is against the Grain of Nature; and all Men are so tender and of Themselves, as to desire to escape it. You mistake, Sir, that Golden Rule of Doing as we would be done by, which must be understood of those Regular and Lawful Desires we may reasonably have for ourselves, not of those inordinate Wishes which Partiality and Self-Love may create in us: For the Magistrate is to deal with Offenders, not as they could wish, nor as himself in their Case would be apt to desire; (For there is none how guilty soever, but would avoid Punishment) but as Law and Justice do require and direct him. If these Men than were so justly silenced by the Law of God and Man, how came they to speak again, and in Conventicles too, which they themselves had spoken so much against? Sure, they had no Warrant to open there; Nor can they yet speak as Men having Authority; For tho' the Penalty be suspended, their Obligation to silence still continues: What then, have they a Commission from Heaven to speak without, or against Lawful Authority? No, The People strike them upon the Back, and encourage them to speak, and promise to hear them, let what will come of it: And this is all the Warrant and Authority they have yet to break this silence. But is it not pity the Church should be deprived of the Labours of so many Godly Men? Sir, it had been much better for the Church, if it had never known the Labours of most of them; For they laboured hard to bring Confusion into the Church, and Anarchy into the State; and both of them groan to this day under the sad Effects of their Labours. But Thanks be to God, the Church has no need, or reason to desire any more of their Labours; For they have only made work for other and better Labourers, sc. To root out those Seeds of Discord and Division, which they have sown among us; And if it be possible, to plant Peace and Unity and Order in their Room. But how can this be expected from such a lazy Ministry as you say, Forms of Prayer have set up? This, Sir, is your next Plea against the Injunction of them; concerning which, all that I shall say at present is, that 'tis another just reason for silencing your brave Men; for the Mouth of Calumny ought to be stopped; and 'tis but necessary to strike Detractors dumb. And whether this be any more than a downright Calumny must be examined in my next. I am, Your hearty Friend and Wellwisher, M. H. May 12. 1697. LETTER XIII. To J. M. SIR, YOur next Objection against the Injunction of public Forms of Prayer, is, That it hath not only silenced many godly Ministers; but hath set up, and encouraged a lazy Ministry in their stead. This is your beloved Topick, upon which you delight to insist, and upon all Occasions recur to: For I find you Decking and Adorning your silenced Brethren with all the fine Feathers of able, painful and godly Ministers, whilst you set forth the regular Clergy in the blackest and most odious Shapes that your Talon of Variations can represent them. Here you call it a Lazy Ministry, as if it consisted of a Pack of idle Drones, that will take no pains, and are good for nothing. At other times, you style it a lame Ministry, that can't go without Crutches, and sometimes a purblind Ministry, that can't see without Spectacles: 'Tis much you had not added the other common Epithets of Ignorant, Sottish and Scandalous Ministry, which are the usual Compliments you pass upon the conformable Clergy. It seems, Sir, you are not so far silenced but you can open your Mouths in rude and railing Accusations; For one of your silenced Brethren tells us, That Forms of Prayer have let in such Ministers into the Church, of whom all that have any concern for the Glory of God and the Church's Repute, have cause to blush and be ashamed. Now, Sir, If you had any Modesty left, you could not but blush and be ashamed of such false and impudent Calumnies: To tell you, it's against the Rules of Civility and good Manners, thus to call Names and asperse any, would perhaps but little affect you, who have been so little bred to them; Or to say, The Principles of Reason and Morality, if harkened unto, would teach you better things, will be as little regarded, since you are arrived to higher Attainments than to be brought down to common Reason and dull Morality. Let us hear then what the Holy Scriptures, (for which you pretend a great Veneration) teach in this Matter, and learn from thence how we are to order our Words and Actions towards each other; and there we find many strict and severe Cautions against evil Speaking, Lying and Slandering, Titus 3.2. Speak evil of no Man, saith the Apostle: And Charity is so far from Speaking, 1 Cor. 13.5. that it thinketh no evil. Indeed there is scarce any Sin marked with a blacker Brand of Infamy than this of evil Speaking and Slandering our Brethren. And according to the different Degrees and Stations of the Persons evil spoken of, does the Gild of this Sin increase; to speak evil of the Ruler of the People, Judas 3. is mounted up to Blasphemy; and to speak evil of Dignities, is part of the Character of those Persons, whom God reserves for the Punishment of the last and great Day. Now there are no Men, of whose Reputation we ought to be more tender, than of those that Minister about Holy Things; For the Success of their Ministry depends much upon the Honour and Esteem they have in the World; and to Vilify and Defame them, is to render their Persons useless and their Office contemptible. Yea, the Relation they bear to Christ, as his Ambassadors, aught to secure them from Obloquy, and procure to them the Veneration of Mankind; For as the Honour, so the Contempt too cast on them, will redound to him that sent them: And therefore the Apostle gives a strict Charge so to account of them, 1 Cor. 4.1. as the Ministers of Christ and Stewards of the Mysteries of God. And upon that account to think them worthy of double Honour. 1 Tim. 5.17. And does not this very well consist, think you, with those black Calumnies and foul Aspersions, which you are won't to load them withal? You will do well Sir, to consider whose Character it is to be the Accuser of the Brethren, and whose Work you are doing, whilst you thus lessen and revile the Ministers of Christ. You know, the Devil hath his Name from a Calumniator, and they who delight in venting Lies and Slanders, derive their Pedigree from him who was a Liar from the beginning, and the Father of them. But let us see what Colour of Truth there is in these vile Reflections? Are the Clergy then unfound in their Principles? No, this is not much pretended. What then, are their Abilities too Slender and Insufficient for their Calling? This they will scarce say neither: I am sure they cannot say it with any Colour of Truth, the Generality of those within the Church, being Men of far greater Worth and Learning, than they who have shut themselves out of it, Is it their Lives then that have given this Offence: Yes, this is the main Point they insist upon; For some say they are Scandalous, and others Lazy; But Sir, is there any Church upon Earth that is without Blemish and without Spot? Is it not the sole Privilege of the Church Triumphant in Heaven, to be Presented pure without Spot, Ephes. 5.27. or Wrinkle, or any such thing? Was there not a Judas among the Twelve Apostles, and will there be no disorderly Brother among so many thousand Brethren? Are all Saints, think you, that go to Conventicles? No, 'tis obvious, they are as great Sinners as any of the Galileans, tho' they pretend such things. Will not Tares spring up among the Wheat, and continue so too, there being no Separation to be made between them till the Harvest. And therefore all Separation now upon pretence of greater Purity is rather a piece of the Vainglory of a Pharisee, than the Mark of a true Christian. Besides, Sir, you must not be too credulous of evil Reports; For some are vented out of Malice, and others are spread upon Design: And therefore the Apostle exhorts not to believe, 1 Tim. 5.19. or take up an Accusation against an Elder, without good Grounds and the Testimony of two or three Witnesses. But if you know any for certain to be lose in their Lives, and lazy in their Calling: Why do you not take the Advice and Method of our Saviour to reclaim them, which is, privately to admonish them, and tell them of their Faults; and if that will not do, to take one, or two more; and if that will not prevail, you are to acquaint the Church, where Christ hath appointed Rulers, either to reform or remove them. Math. 8.15.16. This is the direction that Christ gives in this Matter. Not to whisper about in Corners, or to take pleasure in publishing the Failings and Infirmities of other Men; for this is to rejoice in Iniquity, 1 Cor. 4.13. whereas Charity casts a Veil and covereth a Multitude of Sins, and will rather hid, than disclose another's Nakedness. Yet after all, you will be hard put to it, to find out an abler, or better Clergy for the number of them, in any part of the Christian world, than that which you so unhansomely asperse; The word of God being no where more diligently and faithfully Preached; The Sacraments more duly and decently Administered, and all the Parts of the Ministerial Function more solemnly Performed than they are at this Day by the regular Sons of the Church of England. But how come Forms of Prayer all this while to be charged with the Failings of those that use them? Have godly, well composed Prayers of themselves any tendency to a vicious Life; or does the devout and decent using of them contribute any thing to the doing the Work of the Lord negligently? No certainly: There is some other design in these Calumnies, Namely, By disparaging public Prayer, to make way for free Prayer, and by declaiming against the Laziness and Lukewarmness of those that use the one, to magnify the Zeal and Piety of such as use the other. This is one of the Artifices of Seducers, and a piece of the cunning Craftiness of those that lie in wait to deceive. Is not this your chief Pretence for creeping into other men's Charges to supply the Defects of a Lazy Ministry? Does not your Oracle Mr. Baxter plead this for his Conventicling, That he was therein a poor Assistant to the conformable Clergy? But what want is there of your Assistance where able Ministers are legally settled? Or who desires your Assistance? And you know, for any to thrust themselves into another's Business, without his Request or Consent, is to be a Busybody in other men's Matters, the Word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 4.15. which signifies an Intruder into another's Parish or Diocese, and to invade his Cure and Charge. 1 Thes. 4.11. And the Apostle exhorts all that would study to be quiet, not to intermeddle with other men's, but to do their own Business. Besides, This is so far from an Assistance, that 'tis a great Hindrance and Discouragement to a faithful Minister, to find one creeping into his Parish and drawing away the People committed to his Charge; Sowing the Seeds of Discord and Division among them, and poisoning them with evil Principles of Schism and Sedition●: And is not this the Assistance that you are wont to give to the conformable Clergy? Is it not your great Business to study to draw from the Church to fill the Conventicle, and that merely to make Merchandise of such unstable Souls? And is not this a great Comfort, think you, to a good Shepherd, to see the Wolf coming to scatter and devour the Flock? And are not the People mightily assisted too by being misled and preyed upon by false Teachers? Have you never read of some pretended Shepherds that come not in by the Door into the Sheep-fold, John. 10.1. but climb up some other way, and therefore are said to be no better than Thiefs and Robbers in Stealing away the Sheep from their lawful Pastors, and Betraying them to their utter Destruction? Take heed Sir, That you be not found One of that number; for to vilify the Persons of the Clergy, and to disparage the Prayers of the Church, merely to draw away the Hearts of the People from both, are very bad signs of a good Shepherd; and how far your Discourses and Practices have tended this way, you will do well to consider. I am, Your faithful Friend and Wellwisher, M. H. May 19 1697. LETTER XIV. To J. M. SIR, I Promised in my last, to proceed to what you offered from Bishop Hall, and Bishop Wilkins; but you have since cut out some other Work for me, which must and shall be dispatched before I come to that Argument; taken from Authority; assuring you, that it shall be considered in due time. First then, you desire me to prove to you, That our Blessed Saviour prescribed his Form to be used in the same Words by his Disciples and Followers, which you say is asserted in my Sermon, and Letter of the 6th Instant. And I think with very good Reason and Authority in both. And to satisfy your Request, I shall prove it (1) From the express Command of our Saviour, Luke 11.2. who willed his Disciples when they Prayed, to say, [Our Father which art in Heaven] which is so plain a Precept, that supposing our Saviour to intent the use of those Words, could scarce be more clearly expressed; for 'tis as if he had said, Whensoever you pray solemnly, omit not to use this Form of Words. And so you may find it paraphrased by the Learned Dr. Hammond. But you say the same Words are not used in one Evangelist, that are in another. I suppose you mean, that St. Matthew's, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after this manner, or in this wise pray ye] is somewhat different from St. Luke's [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when ye pray, say, etc.] Now, that these import the same thing, is evident from that Form of Blessing prescribed by God to Aaron and his Sons. Num. 6.3. [In this wise (in the Septuagint it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ye shall bless the Children of Israel,] which is generally owned to be an Invariable Form of Benediction; and hath been used as such, in the Jewish and Christian Church. 'Tis thought indeed by some learned Men, that the Disciples upon the first hearing of the Prayer in Christ's Sermon on the Mount, did not so well take it for a Form: And therefore our Saviour about a year after, upon a Motion of theirs made to him, more clearly expressed it, and ordered them when they Prayed, to say, [Our Father &c,] which put it out of doubt, that it was intended as a Form. Secondly, This may be proved, from the Occasion of our Saviour's prescribing this Form, which was upon the Disciples Request to him, [To teach them to pray, as John also taught his Disciples;] Now, that St. John taught his Disciples a Form of Prayer, according to the Custom of the Jewish Teachers, is a matter beyond all Doubt and Contradiction: And that the Disciples used the Forms that were delivered to them by their Teachers, Vid. Lightfoot, on Mat. 6.9. I do not find questioned by any. Now our Saviour approving what John did herein, and practising the same upon their Request, by teaching them to pray, as John had done before, plainly shows, that he gave them a Form to be used by them; and that the Disciples did accordingly use it; unless you will suppose, they had a less Opinion of Christ's Ability to teach them to pray, and likewise a less regard to the Form he taught them, than all other Disciples had for their Teachers; which must be absurd to imagine. Thirdly, This may be proved from the Frame and Composure of this Prayer; which is not barely a Laying down the general Matter of Prayer, and leaving the Disciples to Word it as they thought fit; but putting it into an Exact, Orderly and Comprehensive Form, and dictating the Expressions they were to use in it, with a Command annexed to it, when they Prayed, to say, [Our Father, etc.] And can you think, that when Christ had thus admirably Ordered and Worded their Petitions for them, the Disciples, who were so sensible of their own Inability to Pray, should lay aside this Divine and Perfect Composure; and prefer their own weak and imperfect Abilities of expression before it? This is, to have vain and unworthy Thoughts of the Apostles, and too agreeable to those you have of yourself. Fourthly, This may be proved from the Testimony and Practice of those that lived near the time of Christ and his Apostles; who acknowledge it as a Form delivered by Christ, and did receive and use it accordigly. Lucian, who lived in the Days of Trajan, Luc. in Philip. makes mention of a Prayer used by Christians [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] beginning with Our Father. Tertullian tells us, Christus novam Orationis formam determinavit, Tertul. de Orat. cap. 1. cap. 9 Christ appointed a new Form of Prayer: And after adds, That the Christians never omitted the use of it. St. Cyprian, speaking of the Lord's Prayer, calls it, Cypr. de Orat Dom p. 310. Publica nobis & Communis Oratio, Public and Common Prayer, from the General use of it; and more largely declares, that Christ consulting the Salvation of his People, Cypt. de Orat Dom delivered to them himself a Form of Prayer; and then exhorts to the use of it, in these words, That the Father, when we Pray, may own the Words of the Son: And in another place, since we have Christ for our Advocate, let us express the Words of our Advocate; for how much more effectually shall we obtain what we ask in Christ's Name, Hieron. ad Pelag. lib. 3. c. 5. if we ask in his Prayer? St. Jerome tells us, Docuit Christus Apostolos suos, ut quotidie, etc. (i. e.) christ taught his Apostles that every day believing in him, they should say [Our Father which art in Heaven. Aug Epist. 89. ] And St. Austin, Omnibus necessaria est Oratio Dominica, etc. The Lord's Prayer is necessary for all, even the Apostles themselves, that every one should say unto God, [Forgive us our trespasses, etc.] Hom. 42 And elsewhere he tells us, Ad Altare Dei quotidie dicitur Oratio Dominica, the Lords Prayer is daily said at God's Altar. Greg. Epist. Lib. 7. And St. Gregory assures us, that the Apostles at the Consecration of the Eucharist, did always make use of the Lord's Prayer. If we come down to the time of the Reformation, we shall find the Protestant Writers generally acknowledging it, Calv. Inst. l. 4. c. 1. sect. 23. to be a Prescribed Form. Calvin calls it, a Form dictated by Christ, and saith, that Holy Men daily repeat it by Christ's Command: Consid. Cons. Aug. p. 177. The Classis of Walachrea tells us, that, In Omnibus Reformatarum Ecclesiarum Liturgijs, etc. In all the Public Liturgies of the Reformed Churches, the Lord's Prayer is prescribed to be used. But besides all these Testimonies I will add one more, which I persuade myself with you is, Instar Omnium, and will weigh more than all the rest, and that is, The Assembly of Divines at Westminster, who, in their Annotations on Luk, 11. v. 2. have these Words concerning the Lord's Prayer, It is the most Exact and Sacred Form of Prayer, indicted and taught the Disciples, (who were to teach the whole World, the Rules and Practice of true Religion) by Christ himself, who is best able to teach his Servants to Pray, And again, Christ prescribed this Form of Prayer to be used by them. Which are the very Words you carp at in my Sermon. And now (Sir) are you not a Bold Man, to call in Question a Truth confirmed by all these and many more Authorities that may be produced in this case? I hope this was no wilful Mistake: The best Excuse that can be made for it, is, Ignorance or Inadvertency. However, you may learn from hence, to inform yourself better, and consider more for the future what you affirm or deny in such weighty Matters. But your Comfort is, You have the Learned Grotius on your side, who tells us, That Christ prescribed not this Prayer to be used as a Form, but as a Pattern to make other Prayers by. 'Tis well known (Sir) that Grotius herein goes against the general Stream of Interpreters, and is blamed by many Learned Men for this Extravagant and Unreasonable Conceit. But I will see for once, whether you will leave the Assembly of Divines to stick to Grotius, and prefer his single Opinion before theirs. For they tell us the quite contrary, not only in the forecited place of their Annotations, Direct. after serm. but in the very Directory itself: Where you may read these Words, The Lord's Prayer which Christ taught his Disciples is not only a pattern of Prayer, but its self a Comprehensive Prayer, and we recommend it to be used in the Prayers of the Church. But we never read (say you) that our Lord or his Disciples did use these Words afterwards in Prayer, tho' we read of their Praying in several places. Is all that Christ and his Apostles said or did, recorded (think you) in Holy Scripture? We never read, that the Apostles used that Form prescribed by Christ in Baptism [In the name of the Father, and of the Son, and of the Holy Ghost,] will it follow thence, that they never used it? 'Tis sufficient, that Christ commanded both these Forms; and since we read nothing to the contrary, we may well enough think that the Apostles were so religiously dutiful as to observe their Master's Command in both; And that they who were sent by Christ, to Teach and Baptise all Nations, did both Teach and Baptise as he directed them. And here I cannot forbear cautioning you against that Wild Principle, of Believing nothing, but what is expressly recorded in Holy Scripture: For this will cause you shortly to follow some of your Disciples and to turn Anabaptist, by denying Infant-baptism, because we never read in Scripture, that Infants were baptised. But tho' there be no Express Record in Scripture of the Apostles using the Lord's Prayer (of which some Learned Men have observed many Hints and Intimations, Meric Cansab. and Dr. Towerson on the Lord's Prayer. yet) we have abundant Testimony and Tradition for it, from the Writings of the Fathers, from the Age of the Apostles to the present Times. And what greater Evidence can any reasonable Man desire? And yet after all, you say, you do not Scruple the use of the Lord's Prayer, as a Form, in the sa●● Words. Certainly (Sir) Our Saviour is much beholding to you, that you have not so strong an Averseness to his Commands; but that you can vouchsafe to say sometimes as he hath taught you. But when alas! will you arrive to that piece of Humility and good Manners, as to prefer His Words before your Own, and, in Honour at least to his Person, if not in Obedience to his Command, make it a Constant and Invariable part of your Devotion? But you conclude like a Man resolved to stick to his Point, and to say with Grotius; That our Lord did not command the recital of the Words, nor tie up his Followers to Words and Syllables. Pray (Sir) be not too obstinate; Let the Ancient Fathers and Assembly of Divines have some small Sway with you. Do but think (Sir) that 'tis possible for you to be mistaken; and consider, what an Unreasonable piece of Confidence and Presumption it is, to oppose the General Sense of the Christian Church in all Ages. And if you could be persuaded to this ordinary piece of Modesty and Self-denial, there might be yet some hopes of your Conviction. Your second Request is to explain to you the Meaning of the extraordinary Gift of Praying by Inspiration; about which, you have some Exceptions, which shall be answered in my next. I am, SIR, Your affectionate Friend and Wellwisher, M. H. May 25. 1697. LETTER XV. To J. M. SIR, HAving in my last given you (I hope) some Satisfaction about the Apostles using the Lord's Prayer, according to their Master's Command and Direction; I proceed now to give you some Account of that Extraordinary Gift of Praying by Inspiration that was granted to them, which you desire may be explained to you. To which end you may observe, (1) That when St. John, the Herald and Harbinger of our Saviour, Proclaimed him to the World, he declared of him, Mat. 3. 1●. that he should Baptise his Disciples with the Holy Ghost; meaning that the Holy Spirit should come down visibly upon some of them, to assure them of the Truth of his Doctrine; and to enable them to Preach and Propagate it to the whole World. (2) In the next place you may observe, that when our Blessed Saviour first called and gathered his Twelve Apostles, among other things, for their Encouragement, he bid them [To take no thought beforehand what they should Speak, Mark 13.11, nor to Premeditate; for it should be given them in that hour what they should Speak; for it is not ye that Speak (saith he) but the Spirit of my Father that Speaketh in you;] meaning, That they should find that assistance from a Divine Spirit, that should help them far better in the Work they were called to, than any Forethought or Premeditation of their own could do; for the Spirit of God should Speak in and through them. (3) Again, Christ a little before his Ascension into Heaven promised to send them the Holy Ghost to be their Paraclete; Joh. 14.16, 17. ● Joh. 2.1. which Word, signifies not only a Comforter to comfort them in his absence, but an Advocate to plead their Cause, by teaching them to pray, and forming their Petitions for them. Now upon the day of Penticost (which is our Whit-sunday) the Spirit, according to Christ's most Gracious Promise, was poured out upon them; the Holy Ghost coming down on the Apostles in the Sound of a mighty Rushing Wind, as a Token of Inspiration, and sat upon their Heads in the Appearance of Fire; to represent those pious Ardours or Fervency of Spirit that should accompany their Devotion: And likewise in the shape of Cloven Tongues, to signify that diversity of languages, with which they were endowed. By this Descent of the Holy Ghost, the Apostles were furnished with a great Variety of Spiritual Gifts; many of which are mentioned by St. Paul in sundry parts of his Epistles. Among these (as St. Chrysostom tells us) Chrys. on Rom 8 26. was a Gift of Prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]; For the Spirit, Zach. 12.10. that was promised to be poured out, is (by the Prophet Zachary) styled [a Spirit of Grace and Supplications.] And St. Paul tells us, Rom. 8.26. That this Spirit [helped their Infirmities] in Prayer: For God (saith that Father) then gave Gifts, which are also called Spirits (particularly mentioning this Gift or Spirit of Prayer) and he that had it (saith he) prayed for the whole Multitude. By which it appears, that the Public Offices of the Church were in those Days performed by these extraordinary Gifts; the Holy Ghost inspiring into them both the Matter and Words of their Prayers, without any help or recourse to their own Invention. And this Gift was generally accompanied with the Gift of Tongues, whereby the Apostles, who were before but ignorant Fishermen and Mechanics, and scarce understood their own Mother-tongue, were by this means enabled to pray in the Languages of all Nations; and declare to each of them, the wonderful Works of God; for so we read, Acts 2.4. that the Apostles [were filled with the Holy Ghost and began to speak with Tongues, as the Spirit gave them utterance:] This the Men of all Nations, who were then present at Jerusalem, saw, and heard to their great amazement; for they marvelled to hear these Illiterate Galilaeans speak to Men of all Countries in their own Tongues: And without any previous Learning or Meditation pray fluently in Languages they never heard or understood before. And this Gift was likewise attended with the Interpretation of Tongues; by which these Apostles were able to interpret in their own Vulgar Language, those Prayers which themselves or others had uttered in an unknown Tongue. Of this we read at large, 1 Cor. 14. Now the design of these Supernatural and extraordinary Gifts, was chief for the Confirmation and Propagation of the Gospel; for so we read, that Tongues were a Sign, 1 Cor. 14.22. not to them that believed, but to them that believed not; meaning, that these Divine Impulses and Inspirations were intended for the converting of Unbelievers and propagating the Faith of Christ. And therefore to attest the Divinity of them they were frequently attended with the Gifts of Healing and Miracles: For the Apostles did not only pray for the Sick, but healed them too of all manner of Diseases with a word's Speaking: And by many miraculuos Signs and Tokens convinced the World, that they were not only sent from God, but that what they delivered were the immediate Dictates of his Holy Spirit. Now these Extraordinary and Miraculous Gifts were peculiar only to the first Ages of Christianity; and were calculated for those Times, when the Christian Faith needed Confirmation, by the Demonstration of the Spirit and Power; for the Christian Religion being then new, and forced to struggle with the Opposition both of Jew and Gentile; These extraordinary Assistances were necessary to overcome the Prejudices of both, and thereby to convert some, and confirm others in the belief of it. But when these had obtained their Effects, by the spreading and success of the Gospel, which prevailed every where; And when the Spirit of God had Dictated and Finished the Holy Scriptures, in which are sufficiently contained the Rules and Directions, both for the matter and manner of our Prayers: Then began this Extraordinary Gift by degrees to cease; and the Duty of Prayer to be left to that Ordinary way and means in which it continues to this Day; when, by the Help of pious and public Forms composed by the Church for public Worship, and other Godly Forms of our Own and Others composing for Private Devotion, we are sufficiently assisted to put up acceptable Prayers unto God, without the help of Inspiration. This is (Sir,) a brief Account of the Nature and Use of this Extraordinary Gift of Praying by Inspiration, together with the Time and Reason of its expiration. But you ask me, Where this Extraordinary Gift is called Praying by the Spirit? 1 Cor. 14.15, In Answer to which, tho' St. Paul's [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] be (as you say) translated [praying With the Spirit] yet it may as well be rendered [praying By the Spirit,] there being no Particle to determine it more to the one than to the other; and both the Nature of the Gift, and St. Paul's Discourse about it, seems to lead rather to this, than that. But however, tho' it be not so called in Scripture, to which I never restrained it, yet I presume you have often heard, Praying by the immediate Dictates and Inspirations of the Holy Ghost, for Brevity's sake, called [Praying by the Spirit.] Yea, I doubt not, but you have heard, Praying by Extempore-Effusions, called by that Name; which hath led many a well meaning Man into great Mistakes about it: For, though you may be wise enough to know, that this Extraordinary Gift is ceased, and so pretend not to immediate Inspirations, yet there are many other Sectaries that are not arrived to this, but imagine the fond and sudden Suggestions of their own Fancies in Prayer, as much the Dictates of the Holy Ghost, as any the Inspirations of the Apostles: And there are too many Designing Men, who for their own Ends, are willing enough to have them think so. And therefore you would do well (Sir) to undeceive as many as you can, and to rectify their Mistakes in this Matter. But you would have me tell you, why could not the Apostles and Disciples of Christ pray without Inspiration, when they had the Old Testament and some of the New, together with the Lord's Prayer, for their Direction? The reason of this (Sir) is plain, because our Saviour made choice of the most Ignorant and Illiterate Persons for his Disciples and Apostles, that his Institution might appear wholly Divine, and not carried on by the help or mixture of Humane Wisdom. You know, Christ's Followers consisted not of the Scribes and Pharisees, and other Learned Rabbis, who where well versed in the Law; for these would not believe on him; Joh. 7.48. Mat. 4.21, 22 but of a Company of Fishermen and Mechanics, that knew little or nothing of the Law, and less of any other Learning: And these certainly had great need of Inspiration before they could say or do any thing in the Work they were called to: And therefore, Christ first gave them his Own Prayer, which they used and kept to, till he sent them his Holy Spirit, to assist them with farther Inspirations and Gifts of the Holy Ghost. But how did they pray in the mean time, had they no other Public Prayers or Service but the Lord's Prayer? Yes, there was the Jewish Service, which consisted of many Forms of Prayer and Blessings appointed by God Almighty; besides the Psalms of David and the Law of Moses, which were daily read in the Temple and the Synagogues, and resorted to for some time by our Saviour and his Apostles: Besides which, Christ frequently prayed with and for them, and daily Instructed them in the Mysteries of the Kingdom of Heaven. But you ask, when this Extraordinary Gift was vouchsafed to the Apostles and Others, was there no Ordinary Gift of Prayer? Or if there were, What was it? (Sir,) I see no great need of your Ordinary Gift of Prayer for public Worship, when the Public Offices of Religion were performed by the Immediate Dictates and Inspirations of the Holy Ghost; but if there were any Ordinary Gift, I suppose it was that of Composing Pious Forms of Prayer for the common use of Christian Converts; for we find St. Paul ordering Timothy [That Prayers and Supplications, and Intercessions and Giving of Thanks, be made for all Men; for Kings and all that are in Authority;] 1 Tim. 2.1, 2, 3. which is supposed by Learned Men to be a Direction given to Timothy, for the Composing some pious Forms for the use of those Christians that were committed to his Charge: And that they should be so full and comprehensive, as to take in all parts of Prayer, and extend to all sorts of Persons. But for your Ordinary Gift of Praying Extempore, or by sudden Conceptions, there is not the least Foot-step of it, either in the Holy Scriptures, or in any History of the Primitive Times. I hope this may serve to clear up some of those obscure and confused Notions you seem to have of this Gift. Which is hearty wished by, Your affectionate Friend and Servant, M. H. May 28. 1697. Your next Quere is, whether those inspired Persons (who were best able) have left any public Prayers for future Generations? And who are those uninspired Persons who have now Commission to do so? which shall be answered in my next. LETTER XVI. To J. M. SIR, I gave you an Account in my last, of that Extraordinary Gift of Praying by Inspiration, granted to the Apostles and some other of the Primitive Christians; together with the Reasons both of the Conferring, and the Ceasing of it. Your next Quere is, How the Public Service of the Church was celebrated upon, and after the ceasing of Inspiration? The Answer whereunto, will lead me to consider the Antiquity of Liturgies; and to show the ancient and constant Use of them from the Days of the Apostles to the present time. But (1.) You ask me, where those Inspired Persons (who were best able) have made or left any Public Prayers, upon the completing of the Sacred Canon? Now (Sir) You must know, that the knowledge of this being matter of Fact, and at such a distance too, can not otherwise come to us, but by Tradition, and the Testimony of able and competent Witnesses; who have recorded and conveyed it down through every Age. And if you will take their words, they tell us, that about the latter end of the Apostles Days, when the Christian Church began to be settled, St. Peter, who was the first Bishop of Rome, composed a Liturgy for the use of those whom he had converted to the Faith: and that St. James, the first Bishop of Jerusalem, did the like for those committed to his Charge: And that the same was done by St. Mark, for his Charge at Alexandria. Which Liturgies are all extant at this Day; and tho' (as may easily be supposed of things of that nature) they have undergone some Alterations in so long a Tract of Time, yet they are by Learned Men thought to be, for the most part, the Genuine Works of those Apostles. And your Friend, Mr. Beza, plainly intimates so much; for he saith; 1 Cor. 11.34. Quae ad ordinem spectant, ut Precum Formulae, et caetera ejusmodi, disposuit Apostolus in Ecclesiis; The Apostles did set in order in the Church, such things as had relation unto Order, as Forms of Prayer, and the like. Dyonysius the Areopagite, Eccl Hier. p. 77 who was Cotemporary with the Apostles, testifies, that there were then Forms of Prayer, to which all the People said Amen. And tho' some doubt hath been made, whether the Book in which this is recorded, be his, yet 'tis by all granted to be exceeding Ancient. In the next Age to the Apostles, Epist. ad Trajan Pliny in his Letter to Trajan makes mention of set Forms of Hymns and Praises used by Christians at that time: Soliti sunt (saith he) Carmen Christo quasi Deo dicere, secum invicem. And both Ignatius and Justin Martyr speak of [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) (i. e.) Common Prayer that was used among them. In the second and third Centuries, we find Origen in his Book against Celsus, Origen. contra cells. lib. 1.8 speaking of Christians using [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the Appointed Prayers: And in one of his Homilies citing a piece of Liturgy then in use, Homil 11. Frequenter in Oratione dicimus, Da Omnipotens, da nobis partem cum Prophetis (i.e.) We often say in our Prayers, give Almighty God, O give us a Part with the Prophets. St. Cyprian makes frequent mention of a Liturgy in the Church of Carthage, telling us of the Ministers saying in the beginning of it, Sursum Corda, Lift up your Hearts; and the People answering, Habemus ad Dominum, We lift them up unto the Lord. And the same is derived down, and used in our Liturgy to this Day. And Tertullian mentions the same Form of Abrenunciation that is still used in our Office of Baptism; and withal adds, That they had set Hymns, for particular Times and Occasions. Eusebius in the life of Constantine, tells us, that besides the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the established Prayers; he ordered Forms of Prayer to be composed for the use of the Soldiers. Euseb. in Vit. Constant. lib. 9 〈◊〉 9 etc. Which plainly shows his Approbation and Use of them. If we go forward to the fourth and following Centuries, we shall find ourselves compassed about with a whole Cloud of Witnesses, St. Crysostome, St. Ambrose, St. Basil, St. Austin, with many others; some whereof were Framers of Liturgies. Besides, many Counsils that decreed and established the use of them, (As) Consil. Laod. Can. 18. Carthag. Can. 23. Milev. Can. 12. If we come down to the Times of the Reformation, we shall find all the Lutheran and Foreign Churches using Forms of Prayer for Public Worship. Yea, if we come to Geneva, and consult your beloved John Calvin, the Father of Presbytery, we shall find him using a constant Form of Prayer in his Public Ministration: And likewise composing Forms of Prayer for the use of Geneva; which were approved of and established by the Authority of that City. And for his Judgement of the use of Forms, you may take it from himself, who in his Letter to the Lord Protector thus declares himself, Calv. Epist. 87. For so much as concerns Forms of Prayer and Ecclesiastical Rites, Valde probo, etc. I much approve that they be determined so, that it may not be lawful for Ministers in their Administrations to vary from them. By which you may see, how far you do degenerate from the Principles, and are gone off from the Practices of the first Founder of your Sect. Yea, 'tis well known, that those who were styled Puritans or Presbyterians, before the great Rebellion, Conscientiously used and frequented the Public Liturgy, and inveighed bitterly against all separation from it. Thus you see the Christian Church ever since the days of Inspiration, hath every where Celebrated Public Worship by Liturgies or Composed Forms of Prayer. So that Extempore or Free Prayer was a thing unknown to the primitive and purer Ages of the Church; and plainly appears to be a late Invention. By whom it was brought in, and for what End, I shall acquaint you very shortly. In the mean time, what can it be ascribed to, but to your Ignorance or Pride, thus to set up yourself against the Judgement and Practice of the whole Christian Church in all Ages? 2. But you ask (Secondly) Who are those Uninspired Persons that have a Commission to compose these Prayers? and likewise, who are they that have Authority from God to impose them? For the composing these Public Prayers, that (undoubtedly) lies in the Power of the Church; which from the beginning of Christianity hath ever exercised it. For, Christ sent forth his Apostles not only to teach, but to Rule and Govern his Church; That all things in it may be done Decently and in Order, and to the use of Edifying: And Beza (as was before observed) tells us, that Forms of Prayer were one of those things that related to Order, and were settled by them. 1 Tim. 3. ●, 2. St. Paul directs Timothy to take care that Public Prayers be made or composed for the use of the Church of Ephesus, of which he was made an Over-seeer. Now this being a matter of standing use and benefit to the Church, is derived down to their Successors, with whom Christ promised to be to the end of the World. And therefore we find, that the Rulers and Pastors of the Church, meeting in Synods and Convocations, have upon Mature Advice and Deliberation framed these Public Liturgies ever since. Mile. Concil. Can. 12.23. The Milevitan Council forbids the admitting any other Prayers in the Church for the Public Worship of God, than those that are so made and so approved; lest through Ignorance or want of Care something might slip in that was contrary to the Faith. But who are they (say you) that have Authority to impose them upon all Ministers, who residing with, are presumed best to know the Necessities of the People? The Composing of Prayers, we see is in the Church; the Imposing them lies in the Chief Magistrate, who is Supreme in his Realm in all Causes Ecclesiastical as well as Civil. For the Church being incorporated into the State, neither of them can be well governed unless the Prince be Supreme in both. And therefore a great Man hath hath told us; That the Church directing, and the Sovereign Enacting, have ever had this Power since the State became Christian. Neither can we see, how things can be better ordered, than that what is well considered and tendered by the Church, should be ratified by the Sanction and Authority of the Prince. But you (it seems) think yourself wiser than both, and can order these things better by your present Conceptions, than they upon all their Deliberation; and that, because you residing with, can better know the Necessities of the People. When (Sir) will you be so modest as to think, the Rulers in Church and State, better Judges of the general Necessities of the People, than you, or any private Person? Is there any thing in the People you have gathered, or rather stolen out of another's Flock, which is not common to Men? Indeed one of the greatest Necessities they labour under, is, the want of Instruction in the Nature and Necessity of Order, Decency and Unity, in the Worship of God; and the danger of Schism and Separation from it, that they may return to their lawful Pastors, and to Christ the Chief Shepherd and Bishop of their Souls. But they are never like to have this Want supplied by you, nor to hear nor learn any thing of it. The truth of the matter is, the People know your Necessities, and you find them more forward to relieve them, than you are to let them know or redress theirs. But you would fain know, whether Atheistical Governors, Mahometans, Arians, Papists, may give order for these Composures, and oblige all Ministers to use them, and no other? (Sir) In what hands soever God Almighty is pleased to lodge the Supreme Power, you are to obey all their Lawful Commands, for the Lord's sake, from whom they derive their Power; and be thankful unto God if they do not exceed the Bounds of their Commission. But if at any time they should transgress the Limits of their Authority, by requiring any sinful or unlawful thing; you are directed what to do, (viz.) [To obey God rather than Man, which you know was the case of the Apostles and Primitive Christians under their Heathen Governors. But 'tis no small piece of Ingratitude, to vent such vile Insinuations under so Pious a Prince, and such Wise Governors as God hath blest us withal; where the hardest thing you can complain of, is the enjoining Forms of Prayer, which were prescribed by Christ himself, and used by Christians ever since. But there is a witty Argument of a Brother of yours, against the Antiquity of Forms, that must not be omitted, and that is this. Lactantius and other ancient Fathers tell us, that the Christians in their Times Prayed with their Eyes lifted up to Heaven, and not looking down on a Book; and thence infers, That they Prayed without Book, and consequently without Forms. An Igenious Observation, and worthy to be engraven on Marble for the benefit of all succeeding Ages! But is it impossible (think you) to take off the Eye from a Book in a known Form? And is there no leisure to look up to Heaven in the use of those Prayers, which many can recite memoriter, and most, Carptim & Stringente Oculo? Certainly this is not only possible, but daily practised; and therefore half an Eye may see the Weakness of this Objection. But it may be worth the enquiry, how they may be said to lift up their Eyes to Heaven, who Pray winking and with their Eyes shut? Are not such in the number of those who [have Eyes and see not] or wilfully shut them against the Light? You may consider this at your leisure. I am, Your Humble Servant, M. H. June 5th. 1697. LETTER XVII. To J. M. SIR, THe next thing you desire is to give you the Character of the Pharisees and their Prayers, which I here send you, that you may the better see how much you resemble them: And to that end I shall begin, First, With the Name, which coming from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to separate, shows a Pharisee to be all one with a Separatist; and that they were so called from their Separation, for they struck off both from the Religious and civil Society of their Brethren, and were the great Separatists in the Jewish Church: How well you are like them in this, is obvious to all Men of Sense, who cannot but see and bewail your Separation. And yet you would fain persuade the People, that you are no Separatist, but only meet to serve God in several Places: But (Sir,) Is your Separation, think you, only Local, as one Parish is from another? Is it not a real withdrawing from the Established Worship of the Church, and setting up different Communions, and different ways of Worship in opposition to it? Is it not Altar adversus Altar, a Conventicle against a Church? With what Face can you deny so plain a Truth! But herein you show yourself a true Pharisee, from the Name; Let us go on Secondly, To the Sect of the Pharisees; and here we shall find them pretending to greater Strictness than other Men, as the ground of their Separation; and therefore we find it called the strict Sect of the Pharisees; for they confined all Holiness to their own Sect, styling others the People of the Earth, Acts 26.5. and thinking themselves the only Darlings and Favourites of Heaven, and therefore withdrew from them for fear of having their Holiness stained and defiled by them: Their Language was, Stand off, come not nigh me, for I am holier than thou: They blamed our Saviour for not keeping the Sabbath with their Strictness; they did not like the Freedom of his Conversation, I 〈◊〉 7.34. v. 39 calling him a Glutton, and a Wine-biber, for eating and drinking with Publicans and Sinners; and when a certain Woman fell at his Feet and Kissed them, one of them said, if he were a Prophet he would know who or what manner of Woman this is that toucheth him, for she is a Sinner. And can there be a more lively resemblance both of your Pretences and Practices? Do not you look upon yourselves, as the only Saints; and withdraw from others, because they are Sinners? Do you not delight to whisper about, and aggravate the Failings of others, and applaud the Purity and Sanctity of your own Sect? Is there any thing more visible both in your Discourses and Demeanour than this, which was the very Guise of the Pharisees and the Hypocrites? But I proceed Thirdly, to the Office of the Pharisees, and that was to teach and expound the Law unto the People, and this they did with so much Insincerity and Falsehood, that our Saviour was forced to expound it over again, Mat. 5. to rescue it from their false Glosses and corrupt Interpretations, by which they made void the Law of God. And how well you resemble them in this way of teaching the People, a very slender Observation may inform us: You know, Sir, how [Curse ye Meroz,] hath been applied formerly: And what use hath been made of that of the Psalmist, [To bind their Kings in Chains and their Nobles in fetters of Iron:] You cannot forget how all that was threatened against the Kings of the Canaanites, and Amorites, whom God for their Idolatry commanded to be rooted out, was made use of against one of the best Princes that ever sat upon a Throne; and you cannot but know how those Words of the Apostle, [Come out from among them, and be ye Separate] which was a call from Heathenism and Idolatry, have been made use of to warrant Factions and Separations in a Christian Church: It's too well known and felt too, how the Gospel of Christ hath been made of none effect by such perverse Interpretations; so that if you will behold yourself in this Glass of the Law, you may soon see the Face of a Pharisee. But let us go on, Fourthly, To the Doctrine of the Pharisees, and this we shall find to consist of many rigorous and uncommanded Austerities: For they placed Holiness in some things which God never required, and fixed a Brand of Sinfulness on others which were not where forbidden: Not to eat with unwashen Hands, was a great piece of their Religion, and they superstitiously abstained from many things, which were never made unlawful to them; and is not this the very Hue and Complexion of your Religion? Do you not place a great part of your Holiness in separating from others, and using Extempore Prayers, which are not where commanded? And likewise in religiously abstaining from Forms of Prayer, kneeling at the Sacrament, and other innocent and indifferent Rites which are not where Prohibited? By which means you either wilfully or unwillingly fall into that Superstition, which you are wont so frequently and falsely to charge upon others. But I proceed, Fifthly, To the Life and Manners of the Pharisees, who tho pretending to greater Holiness, are often rebuked by our Saviour for many and great Enormities; for they neglected Judgement and Justice, and other weightier matters of the Law: They passed by the Duties of Morality and Honesty, as things too low for Men of their Attainments. We find our Saviour Cautioning his Disciples against the Leaven of the Pharisees, 1 Cor. 5.8. which leavened the whole Lump of their Sect, and that was of different kinds; for we read of the Leaven of Pride, which puffed them up; Luk. 12 1. the Leaven of Malice and Wickedness, which soured their Minds against other Men; the Leaven of Hypocrisy, which made them all Show, and no Substance. And as this Leaven was of different kinds, so did it appear in different Effects; they had it in their Face, Mat 16.12. which made them look sour; they had it in their Tongue, which made them speak great swelling Words of Vanity; they had it in their Doctrine, which made it smell of rank Corruption and Superstition: In a Word, they were leavened all over, and they who boasted so much of their greater Sanctity, were by our Saviour set forth as the greatest Instances and Monuments of Hypocrisy. I am loath here to draw the Parallel, and therefore shall leave you and others to judge how like it is. But, Lastly, The main thing you refer to in the Pharisees, is their Prayers, which were remarkable for Two things, their Length and their Loudness; Mat 23.14. for when they had a mind to rob the Spittle, or devour a Widow's House, for a pretence they made long Prayers; when they were willing to be heard and seen of Men, Mat. 6.5. they Opened upon all occasions, and prayed in the very Corners of the Streets; and perhaps Face cannot better answer to Face in Water, than your Prayers do to theirs, both in the make and design of them; and 'twas an Ingenious Observation; that few are like the Pharisees for their long Prayers, who are not extremely like them for something else. But you ask, Where are the Pharisees blamed for their Babbling and vain Repetitions in Prayer? Sir, Are they not sharply rebuked by our Saviour for their long Prayers, which together with their long Robes, were made a Covering for all their Rapine and Injustice? And are not vain Repetitions the main Ornaments and Ingredients of long Prayers? Do you not find one of them going to God with this proud and impertinent Harangue, Luke 18.11, 12, etc. [God I thank thee, I am not as other Men, Extortioners, Adulterers, etc.] and after he had reckoned up some of his Virtues and Perfections, thought that God could do no less than Justify him as much as he had done himself; and what think you, Sir, Is not this vain Babbling? Can any thing be more Irksome and Nauseous both to God and Man? But is not this a Misquotation or extemporary Effusion, say, you to affirm that of the Pharisees, which was spoken of the Heathens? No, 'tis a frequent and ordinary Allusion, to apply the same Words to one that were spoken of another, when they were both guilty of the same Fault; and this was the Case of the Pharisees, who falling into the vain Repetitions of the Heathen, and thinking with them to be heard for their long Prayers, (or which is all one) for their much Speaking, might be justly Charged and Rebuked for both. And yet you seem to insult here, as if you had got a Victory, and vainly Triumph in the empty Glory of your own Ignorance and Folly. But you ask farther, whether a short Collect or Litany will more prevail with God, than a long one; and whether good Affections in a long Prayer be not as prevalent with him, as in a short Litany? Sir, Mat. 8.2. Luke 18.13, 28. We find many Prayers condemned for their Length, but none for their Shortness: Yea, the greatest Successes that we read that have attended Prayer, have been found to be given to short ones; Solomon, who was the wisest of Men, Eccl. 5.2. hath not only preferred these, but required them too in all our Addresses unto God, willing that our Words unto him should be few; and that for good reason too; for if a Word be enough to the Wise, there can be no need of many to him, who is Wisdom itself: Besides, few Words are a better sign of Modesty and Reverence to Superiors, and consequently of that Humility that becomes us in our Approaches to our Maker, than tedious and long wound Speeches. But, what is most considerable, great intention of mind, and such as should go along with our Prayers, spend the Spirits too fast to continue long; and therefore 'tis impossible to keep up that height of Affection and Devotion in a long Prayer that we may in a short: For Experience shows us, that Length and Tediousness blunt the edge of the Mind, and make it to grow weary and impatient: Whereas, Breaks and Interruptions call upon the Mind afresh and renew its Vigour and Intention: And therefore many short Collects, each of which beginning with some Attribute of God proper to usher in the Request, and ending with the Merits and Mediation of Christ, must give greater life to our Prayers, and add greater Efficacy and Success to them, than one long and continued Prayer can do. So likewise in Litanies, where the People have a share in each Supplication, their Devotion may be much better Awakened and Enlivened, than in a continued Harangue, where the People have no part, and many times can scarce say Amen. Thus Sir, I have given you the Picture of a Pharisee at his Prayers: If it look too hard upon you and show you the Features and Lineaments of your own Complexion, you must thank yourself, not only for imitating and transcribing so bad a Copy, but for calling so earnestly for the Character of them. I cannot doubt your acceptance, and shall therefore rest, SIR, Your assured Friend and Wellwisher, M. H. June 10. 1697. LETTER XVIII. To J. M. SIR, I Come now to what you have often called for, and that is, to prove Extempore or Free Prayer, to be a late Invention brought into these Kingdoms by the subtlety of Popish Emissaries, which you say is asserted in my Sermon; and I doubt not but with very good Reason and Truth. That 'tis a late Invention, hath been proved in some measure already; because Antiquity makes mention only of two Ways of Praying, sc. by the Immediate Inspirations of the Holy Ghost, and by the use of Public Forms. When our Saviour called his Disciples and Apostles, he endowed them with extraordinary Gifts of the Holy Ghost, by which they were enabled to Pray by the immediate Assistance and Inspirations of the Holy Spirit; and this continued a while for the Confirmation and Probation of the Gospel; but when the Gospel obtaining every where, this extraordinary Gift of Praying was withdrawn, than the Ordinary way of Praying by Public Forms, took place, and this hath continued and is derived down through the several Ages of the Church to this day. Whereas Praying Extempore, without the help of Inspiration, and in opposition to Established Forms, is a thing that was never heard of, or practised for above a Thousand years after Christ and his Apostles, and hath plainly appeared to be a late Artifice made use of by cunning Men to serve their own Ends and Purposes. When the Church of England had by the Blessing of God, happily Reform and cast off the Errors and Corruptions of Rome, and that Church had thereby lost a very great part of its Power, Patrimony, and Preferments; great Art was used to reduce it back again, and by undermining the Reformation, to regain their lost Prize: And because they found no Tool more effectual to work by, than this of Extempore Prayer, as being most apt to catch and deceive the People, they did not fail to make use of it; and this we shall find to be the Rise and Original of this way of Praying: For the clearing and confirming whereof you must consider, First the nature of the thing to be proved; And Next, The proper Evidence or way of proving it; for to expect the same kind of Proof for every thing, and to look for Demonstrations in matters that are not capable of it, hath been ever esteemed a piece of great Ignorance and Folly. Now the thing before us being a matter of Fact, is only to be proved by Testimonies, and such Authentic Records as no wise or impartial Man hath any just reason to deny; and if it hath this Evidence for the Truth of it, 'tis as much as any reasonable Person can desire; and that it hath this, I doubt not to make apparent to any that hath no wrong Bias to draw him away from the belief of it. To this end you must know, Sir, That there is in Rome a Society called Congregatio de propagandâ fide, whose chief business it is to choose out and send abroad Emissaries into all Parts of the World, to propagate the Romish (which they call the Catholic) Faith, and to reduce Heretics that are gone off from it. Now the persons they make choice of for this Employment, are the fittest they can pick out of all Orders and Fraternities, but more especially of the Order of the Jesuits, who being bred up to all the Arts of Insinuation, and likewise to some skill in many ordinary and mechanical Arts, are known to be the ablest Instruments for the carrying on of this Work; and These are found under sundry Masks and Disguises in most parts of the reformed Countries. Moreover you must note, That one of the principal Wiles and Methods made use of to compass this end, is to create Differences and Divisions where they come, that by unsettling the Minds of Protestants, they may the better shake the Principles of the reformed Religion, and by running the Round of various Sects and Heresies, they may at last be brought to wheel about and to settle in what they style the Catholic Faith: Bella Haereticorum Pax Ecclesia. 'Tis the known Maxim of their great Politicians, that the Discord of Heretics is the Security of the Church; and Bishop Whitgift in the days of Queen Elizabeth shows, that the opposing of Uniformity was the great Artifice of the Papists, to subvert the Protestant Religion; and which way their Endeavours still tend may be seen with half an Eye; all their Hopes being founded upon our Dissensions: Of this you may read more at large in Dr. Falkener's Libertas Ecclesiastica. Pag. 6. Sect. 2. Now there is no one thing, which they have found more effectual to cause and ferment Divisions, than this of Extempore Prayer, whereby under the notion of a more spiritual way of Praying, they have brought the People out of love with all Ancient and Godly Forms, and set them a madding after vain and new Inventions; and having found this so well to answer their Expectations, you may be assured such cunning Politicians will not be wanting to promote and practise it. And that this was the first Rise, and is still their main reason of encouraging this way of Praying, I come now more directly to prove. Though there are many known and well attested Stories, of Romish Priests and Jesuits being found in various Disguises, wheedling and seducing the People by this Artifice; yet because some among ourselves have fallen into the same way for their own Ends; 'twill be hard to remove their Prejudices by any private (though never so well attested) Relations of this kind. I shall therefore give you two very remarkable Instances hereof confirmed by such Public Authentic Testimony, as no unbyass'd person can have any just Exception against, and they are, Faithful Cummin, and Thomas Heath; the one a Dominican Friar, and the other a Jesuit: The Examination of the first was taken before Queen Elizabeth and the Lords of the Council by Matthew Parker, then Arch Bishop of Canterbury; an Extract of which was found in the Memorials of my Lord Cecil, an eminent Statesman in the Reign of that Queen, from whence it was transmitted to the most Reverend Arch Bishop Usher; and coming into the hands of Sir James Ware, was by that means communicated to the Public. The Examination of the other was taken by the Bishop of Rochester in the presence of the Dean and Chapter of that Church; the Narrative whereof was taken out of the Registry of that See. So that no matter of Fact can be proved by better Evidence. Having seen the Evidence let us hear the Fact, which in short was thus. Faithful Cummin under the Disguise of a more refined Protestant, made frequent use of this more Spiritual way of Praying; on purpose (as it plainly appeared) to bring the People into a hatred and contempt of the Public Prayers of the Church, which he reviled as a Translation of the Mass, and a stinting the Spirit of Prayer, by which means he greatly distracted the Minds of the People, drew many from the Church, and sowed those Seeds of Discord among them, that are not rooted out to this day: After his Examination he cunningly made his Escape, and hastened to Rome, where he gave the Pope an account of this Negotiation; who being well pleased with his good Service, gave him a liberal Reward for his pains; and this was the occasion of that Act of Parliament in the days of that Queen, requiring all People to repair every Sunday to Divine Service, under the penalty of Twelve pence for every default; which was to bring them back again to the Established Worship of the Church, whom he and other Emissaries had seduced from it. Thomas Heath in like manner venting his Talon of free Prayer in several places, deluded many poor Souls into a vain Conceit and love of this, which he called a more Spiritual way of Worship; and having spent some time in this vile Trade of perverting and seducing the People, was at length discovered by a Letter casually dropped from him, which betrayed his Correspondence with the Jesuits abroad; and being thereupon farther searched, there were found about him his Beads, with a Licence from the Fraternity of the Jesuits, and a Bull from the Pope to Preach what Doctrine that Society pleased for the dividing of Protestants. The Examinations of both these are published at large by the learned Dr. Nalson in a Treatise entitled, Foxes and Firebrands, to which I refer you. 'Tis not to be doubted, Sir, (as that learned Author observes) but from the Success of their Agents the Pope and College de Propaganda fide, have been industrious enough to improve this Advantage to stock us with disguised Emissaries, to increase our Differences, and inflame men's Minds, in hopes to destroy our Church by our own Divisions. How active and buisy they have been ever since the Reformation to embroil us, the Histories of the late Reigns, may easily satisfy us; what great hand they had in raising and fomenting the Civil Wars; what Part they Acted in the Tragedy of King Charles the First, whom they could never bring over to favour their Designs; how they Tampered with Arch Bishop Laud, with the offers of the greatest Perferments in Rome, and finding him inflexible took away his Head for refusing a Cardinal's Cap: And what rejoicing there was at Rome upon the last Scene of both these Tragedies, triumphing that the great Enemies of their Religion were gone, is well known and attested by persons of good Quality and Credit, who were there in those Times, and were both eye and ear Witnesses of it. Yea, Gr●●. Relig. Sect. 66. we find Mr. Baxter himself strongly suspecting that the Papists had both a Head and a Hand too in the Extirpation of Episcopacy: And Mr. Prin and Du Moulin tell us of many known Romanists, that were found in the Meetings of divers Sects, that sprang up upon the Dissolution of the Government. Among the Books and Papers of Thomas Heath, were found several against Infant Baptism, which gives us a hint of the rise of that Sect; and we find some of the Priests confessing how long they were hammering out the Sect of the Quakers. How hard they are at work at this time, is easily discerned by wise Men; their Expectations daily increase with our Divisions, and they are in great hopes of having a good Harvest from the Tares they have so industriously sowed among us. By which you may see, Sir, whose Tools and Underworkers you are; and likewise what Work you are a doing, and whose Ends you serve by your groundless and unreasonable Separation. And is it not time, Sir, to consider the Evil and Danger of your ways? Will you continue to undermine the Protestant Religion by pulling down the main Prop and Bullwork of it, and that by a Device too invented by our Adversaries merely to that purpose? For shame, Sir, Open your Eyes, and see from whence you are fallen, and repent. Thus I have given you the Original of Extempore Prayer, and shown it to be a late Invention brought into these Kingdoms, by the Subtlety of Romish Emissaries, merely to distract and divide the People. If you do not like this Account of the Rise of this Invention, you may take another Account of it from a learned Divine, who hath traced its Original higher, and found it to be one of the Wiles and Works of the Devil, to undermine and destroy all religious Worship: And indeed the natural tendency of this Device to produce this Mischief plainly shows it to have another Spirit for ' its Author than that which is commonly pretended. SIR, If you have any thing else considerable, Dr. Bray Sect. 11. on the Cat. vol. 1. p. 113. that is not answered, let me know it, and I will spare no pains for your Satisfaction; otherwise I shall proceed to what you say of Bishop Hall and Bishop Wilkins. I am, SIR, Your hearty Friend and Wellwisher, M. H. June 17. 1697. LETTER XIX. To J. M. SIR, HAving showed you the Divine Authority and Antiquity of Forms of Prayer, together with the Novelty and late rise of your Free Prayer for public Worship; I come now to the Authorities you allege in favour of the Latter, and they are Bishop Hall, and Bishop Wilkins. This is the strong Hold, to which you always resort; and if you are beaten out of this, I fear you are a lost Man. But before I enter upon it, I must needs say, First, That I am glad to hear that some Bishops can please you; Time was when they were looked upon as the Limbs of Antichrist, and were treated accordingly; and Bishop Hall found this among the rest, but now (Thank's be to God) you have other and better Thoughts of them; 'tis to be hoped, Sir, you will in time be better reconciled to the Order, and read more of their learned Writings: But the mischief is, unless they writ or drop something in Favour of your Faction, you have done with them; and will neither reverence their Order, nor regard their Writings: If they speak as you would have them, you can afford them now and then a good Word, otherwise your Tongues are sharp Arrows, and your Words are very Swords: 'Tis now the Famous and Learned Bishop Hall, the Pious and Judicious Bishop Wilkins, whilst you think they have struck a Blow on your side; but when you find your Mistake, 'tis to be seared you will serve them as you have done others, and let them pass away with plain Dr. Hall, and Dr. Wilkins. This is, (to say no worse,) a very untoward piece of Partiality. Again, Secondly, By your Quoting those two Reverend Fathers, it may be hoped you will refer the Matter in debate, to the Decision of the Bishops; that indeed would soon put an end to the Controversy, and I am very willing to put it upon that Issue: But I fear you suspect your Cause too much, to leave it in those Hands: You are sensible that an Hundred to One is great Odd's; and know pretty well what a scurvy Reflection 'tis upon any Notion, to say of it, 'Tis but one Doctors Opinion; and yet at last I think in your Case 'twill hardly amount to that. However your Hopes are in Bishop Hall, and Bishop Wilkins: Let us see then upon what Grounds these Hopes are founded, and what support the Conventicle is like to find from those two Pillars of the Church. I begin then with Bishop Hall; and here what you allege from him, is from his Writings in Vindication of the Liturgy; A very unlikely Book to condemn what it designs to Vindicate, or to set up Free Prayer above Forms, which the Author daily used and practised Himself. But what is it that you Quote from him? Why, Writing in Vindication of the Liturgy, you say he hath these Words: This doth not plead against all present Conceptions in Prayer, or Preaching; nor derogate any thing from the Dramatic and Pious esteem of conceived Prayer. And who saith it does, in its due time and place? Doubtless, Sir, if you can but distinguish between public and private Prayer, you will soon see the sense of that Reverend Bishop, and your own mistake in this Matter: He is pleading (you say) in that Book for a public and standing Liturgy, for the more solemn and decent performance of public Worship; and having learnedly evinced the expediency both of the Use, and Injunction of it, he subjoins these Words." This doth not plead, etc. Meaning, that though the public Service of God, be best celebrated by a set prescribed Liturgy, that People may know their Prayers, and more readily join in them; yet there are Seasons of private and secret Devotion, wherein they are allowed the Freedom of their own Conceptions and Expressions: And what wise Man ever thought or said otherwise? So that this gives no help or countenance at all to your Cause. But if that will not do, you bring in that Reverend Bishop farther saying, I do from my Soul honour both, I gladly make use of both; and praise God for them, as the gracious exercises of Christian Piety, and the Effectual furtherances of Salvation. Doubtless, (says he in the next Page,) all Christian Divines have ever had that Liberty, in all the Churches that have ever professed the Name of Christ; neither ought or can it be denied to any, either of the Foreign Churches, or our own. In the former Words that Reverend Father had showed his Opinion; in these he lets us know his Practice in this Matter, which is, that he honoured both public and private Devotion, and gladly made use of the public Liturgy of the Church in the one, and of his own Free and conceived Prayers in the other. A pious and excellent Practice! Which I know no Christian Church does Condemn, and I hearty wish that all who profess the Name of Christ, would imitate. But what is this to your using and preferring your own sudden Conceptions, in public Worship, before and against an established Liturgy? Where does that pious and reverend Prelate give the least countenance to Conventicles, or separate Meetings, in Opposition to public Orders and Constitutions? Or set up Free Prayer as a Decoy to draw People from the set Prayers of the Church? This I am well assured you will never find in the Writings of that, or any other Bishop: And yet you seem to glory in this Quotation, as if it stubbed up all Liturgies by the Root, and that no Forms of Prayer could ever appear more, or stand before it. Is it not strange that Men who so little understand themselves, should think themselves wiser than all their Superiors? And thus take upon them to teach, or rather to misled and delude others? Using all their Arts to bring the People out of love with the Prayers of the Church, and seducing them from all the wholesome Orders, and Constitutions of it? Take heed, Sir, that your Artifices and Impostures be not too visible, for many well meaning People begin to discern and smell them out; and if they be too gross and palpable, it may prove of very dangerous Consequence; for, tho' Great is Diana of the Ephesians, was a profitable Cry while it lasted; yet when the People saw the Vanity of the Idol there was an end of the Silver Shrines. If you would know the true Sense and Mind of Bishop Hall in this Matter, you may find it in that mild and moderate Book of his, called, The Peacemaker; in which he goes as far as possible for an Accommodation; Yet there you may read these Words; Sect. 7. page 52. 53. We are far from giving way to every Combination of Christians, to run aside, and to raise up a new Church of their own, and to challenge all the Privileges incident to a lawful Church of Christ, as equally due to their Segregation; for this were to build up Babel instead of Jerusalem: Faciunt Favos et Vespae (as he goes on) even Wasps meet together in some holes of Earth, or hollow Trees, and make Combs as well as the profitable Bees; but none ever thought them worthy of a Hive, etc. Where you see that Reverend Prelate's Opinion concerning Conventicles and separate Meetings, which he styles, Segregations from the unity of the Church, and running aside from the Orders and Privileges of it; yea, he compares those that haunt them, to Wasps, who though they meet in Corners, are yet more pernicious than profitable where they Nest. Again, in the same Section you may find these Words, It may not be endured that in matters of Religion every Man should think what he lists, and utter what he thinks, and defend what he utters, and publish what he defends, and gather Disciples to what he publisheth; this Liberty, or Licentiousness rather, would be the Bane of any Church. With much more to the same purpose. And now, what think you, Sir, is the Famous and Learned Bishop Hall a Friend to Separation and Extempore-Effusions, in public Worship? Nay, is he not a plain Enemy to all Confusion and Disorders of that Nature? Does he not in that forecited Treatise, passionately bewail these things as the Wounds and Blemishes of the Church? And earnestly entreat and exhort all Christians against them? This you will find at large, if you will peruse that and many other of his pious Writings. Thus you see, how little you have got by this Quotation, and how you have missed your Aim, in bringing that Reverend Father to Countenance your Dreams and Delusions. But you have one Twig more to hang by, and that is the Authority of Bishop Wilkins: How far that will hold shall be examined in my next, with which if you have nothing more to offer, I purpose to close up. I am, Sir, Yours M. H. June 25, 1697. LETTER XX. To J. M. SIR, I Shown in my last, what little Countenance your Conventicles and Free Prayer, could find from the Authority of Bishop Hall. I come now to see, whether they are like to find, any better from the Authority of Bishop Wilkins. This is your last Refuge, and if this Prop fails, your Cause may be in some danger of Sinking. What you allege from him, is out of a Book, Entitled The Gift of Prayer; from which I find you transcribing many passages, upon all occasions. In that Book, the learned Author endeavoured to reduce Free conceived Prayer into an Art; a Design, as himself acknowledges, that was perfectly new, and never attempted by any before him. Now that must be acknowledged to be a very considerable prejudice to the Undertaking; for new Devices and Inventions in Religion, have been ever found to be very dangerous, and all Churches have felt the Mischief and inconveniences of such Novelties: He that walks in a new and untrodden Path, may easily lose his Way; and many, by leaving the Ancient Track, have found themselves in the Briers; Jer. 6.16. and therefore we are bid to Inquire for the old Ways, and to walk in them, it being much more safe to keep in the beaten Road of Antiquity, than to seek out, and wander in the By-paths of Innovations. But to come to the Book; We find that Great man in the Preface, wondering, that so little should be said, or written on that Subject, to help him in his Undertaking: Now this Wonder may soon cease, by calling to mind, that all Christian Churches in all times, and places, performed their Public Worship, by Set prescribed Forms; and so, as there was no use, so neither was there any need of this Artificial Gift; which is a sufficient Reason of the Silence of Antiquity about it. But when this Art began to be studied, and put in practice, it soon became an Instrument of Division, and is at this day, one of the principal Wiles and Artifices of Seducers. Accordingly therefore this Great man finding the bad Effects of this new Experiment in Divinity, and observing how greedily it was catched at, and abused by Sectaries; thought fit to abandon this New Art, without adding, improving, or so much as correcting the Imperfections of it; and He himself to his dying day, became a constant frequenter of the Public Prayers of the Church; and likewise, according to the Duty of his Office, strictly kept his Clergy to them. But the better to clear up this Matter, you must consider, Sir, the Time of the writing of that Book, together with the Occasion and End for which 'twas written; and than you will soon see, what little stress is to be laid upon it. For the Time of writing it, 'twas when the Liturgy and Discipline of the Church of England, were by a prevailing Faction laid aside, and all godly Forms of Prayer decried, at which time a whole Deluge of Errors, and new Opinions, broke in upon us; and by the help of Free Prayer, were vented and spread abroad; to the great increase of Sects and Schisms among us: By this means Men lost the Reverence that is due to the Divine Majesty, bespeaking him in a lose, careless, and indecent manner; and the Solemnity of Prayer was prostituted to vile, and secular purposes. Now to remedy those Evils, this Great Man, wrote this Book, to direct Men in this Duty, when they were deprived of the Assistance of Forms; and to preserve, if possible, some Sense in their Prayers, at a time when there was so little of it to be heard. Moreover, if we consider the manner and model drawn up by this Reverend Person for this purpose, we shall find it in effect to be This. When one sort of Forms were cried down, he endeavoured to bring up another; that is, when Book-Forms were removed by the subtlety of Designing Men, p. 11. he endeavoured to set up Mental-Forms, or repeating their Prayers by memory, which he styles, An invisible Book for the Register of our Thoughts; hoping thereby to keep up that sense, and seriousness, that was requisite in this Duty; there being but little difference (as he tells us) betwixt Repeating by memory, and Reading out of a Book: That this was the main drift of the Author in that Book, appears by these following things. First, p. 10. He forbids Men to depend altogether upon sudden Suggestions, or Effusions, as if it were, A Quenching or Confinement of the Spirit, to be furnished beforehand with Matter, and Expressions for this Service. p. 13. In another place, he requires them, To prepare themselves by study and premeditation, for this Duty; that is, (as appears by what is mentioned before,) to lay up both Matter and Words, in their Memory, for the more decent and orderly performance of it. Again, p. 3. 18 he condemns leauning these things to sudden Infusion, which occasions men's bespeaking God Almighty, in a lose and careless manner. Furthermore, he would have them settle and compose their Thoughts, or fix these things in their Memory, p. 19 for the more solemn performance of this Duty, that they may the better avoid all idle, impertinent, and wild Expressions; the usual Embellishments of Extempore-Prayer. Secondly, p. 17. He condemns all Affectation of varying Words and Phrases in Prayer, by which means Men become exposed to empty, vain, and unseemly Expressions: Now you know (Sir) that the great difference between Forms and Free Prayer is, that in the former the same Words are used upon the same occasions, and the latter changes Phrases, without any necessity; and 'tis well known that the chief Excellency of the conceived Prayers of Sectaries, lies in this vanity of Variation, which this Great Man severely condemns. Thirdly, He condemns all Affecttaion of Length, which you know is one of the great Ornaments and Attendants of Free Prayer; p. 17. and to avoid this Prolixity, p. 19 he cautions against all empty Repetitions and Digressions, letting us know, Eccl. 5.2. that God is in Heaven, and we are upon Earth; therefore our Words should be few. Fourthly, This Author distinguisheth between Praying in Public with others; p. 16. and Praying Secretly betwixt God and our own Souls; allowing Men in secret to take a greater Liberty of enlarging themselves in their own Expressions; which though not in themselves so significant, and proper, may yet suit their Minds, and serve to set forth their own immediate Thoughts: But in Public Prayers, where we are the Mouth of others, and should engage the Affections of those that join with us, there greater care must be taken, that our Expressions be so proper and deliberate, as may be most Effectual to that End; and for that purpose prefers premeditated Forms, wherein Matter and Words are prepared; before hasty and present Conceptions. In a word, this Reverend Author, places the great work and business of Prayer, p. 2. 3. in the Heart, which he styles the Life and Spirit of it, and consequently the Words are but the Carkaess and Shell of it; adding withal, that 'tis not essential to Prayer that it be either read, or rehearsed by Memory, p. 10. 11. but that it be delivered with Understanding, and suitable Affections, with Humility and Confidence, and an Inward sense of our Condition; and therefore wills Christians not to sit down satisfied with their Book-Prayer, but to endeavour to imprint it in their Memory, that they may go on to perfection; withal, narrowly watching their Hearts, for fear of that Lip-service and Formality, which in such cases Men are more especially exposed to The plain Sense then of that great Man seems to be this, (sc.) When the Public Liturgy was abolished and all Book-Forms were cried down, he laboured to teach Men to Pray by Memory; and to that end willed them to premeditate and to prepare both Matter and Words, beforehand; not affecting Length or Variations, nor leaving so weighty a Duty to sudden and present Conceptions, for fear of falling into crude, idle, and impertinent Expressions: And tho' in secret Prayers he allows a greater Latitude, yet in Public he directs them to make use of premeditated Forms, to preserve the Solemnity and Reverence of Public Worship. And what wiser Expedient could be thought of in those unhappy Times, when all pious prescribed Forms were thrown out of the Church, and only the Froth and Vanity of men's Brains cried up in their room? That this was the Sense of that Learned Author, appears by his own practice, which is a truer Indication of men's Minds, than Words or Writings; for when the Liturgy of the Church was revived, and the ancient Order and Uniformity of Public Worship restored, he soon laid aside this unpolished, and by many unpracticable Art, and betook himself to the use of the Established Devotion; and not only so, but advised and required all those over whom he had any Power, to do the same. The present Reverend and Learned Bishop of Coventry and Litchfield, who preached his Funeral Sermon, in the Character he gives of him, among other things, tells us, how he asserted the Liturgy and the Rites of it; how he conformed himself to every thing that was commanded; and likewise brought others to Conformity, even some eminent Men in his Diocese: Yea, that he endeavoured to bring in all that came within his reach; and might have had farther success, if God had pleased to continue him. And now all things considered, what have you gained from the Authority of this Reverend Prelate, whom you have so often quoted and insisted upon? Does this make for the neglect of Public Forms of Prayer, in quiet and settled Times, or the setting up Free Pray-against them, where they are duly Established? Do not Cases of necessity allow of many things which cannot be so well justified when that Necessity ceases? Distingue Tempora was an ancient and wise piece of Advice, and will help to solve and remove many Difficulties and if you consider the Difference; as well as the Badness of the Times, for which this artificial Gift of Prayer was Calculated, it may well enough excuse, if not justify the Attempt. But because Maturity of years ripens the Judgement, and Length of Days increaseth Knowledge, you may take a better Estimate of men's Opinions from the Practice of their latter, and wiser Age, than the Rawness and Rashness of younger Years. If Time and Experience hath added any thing to your Knowledge, and you begin to see farther into this matter than formerly, let me advise you not to withstand the Evidence of Truth, but to imitate the Example of this Great Man, and let your latter End be like his, which is the hearty wish of, SIR, Your affectionate Friend and Wellwisher, M. H. June 1. 1697. FINIS.