THOUGH I do not belong to the Right Reverend and Right Ho­norable class of Men you have ad­dressed, who seem, by their utter Negligence of your Epistle, to be far above your instructions, or ri­dicule; yet, as I am a lover of Truth, and a friend to Liberty, and the Press being as free to me as to any hammer-man in the British dominions, I shall, without further ceremo­ny, set about answering your letter, so far as it deserves any serious notice; preserving that spirit of meekness and decency which will not, I hope, be without its use, in freeing a very respectable part of the community from that dust of your manufactory, Mr. Blacksmith, with which you have so liberally besmeared them.

THE whole of your charge against the church of Scotland and its adherents, may be summed up in four particulars.

THE first, relates to the public reading of the scrip­tures.

THE second, to psalmody.

[Page 6]THE third, to the indecencies that attend the admi­nistration of the Lord's Supper.

AND the fourth, to extemporary prayer.

UPON each of these heads, you have collected what you think exceptionable, inconvenient, and defective; and I hope with impartiality to follow you in your re­marks, and to obviate your charge.

You first^* submit it to the serious consideration of the gentlemen of the church of Scotland, "whether a larger portion of the scriptures should not be read, every Lord's day, in their public assemblies," and you are, or pretend to be, "at a loss whether to ascribe the negligence of this essential part of their service to the pride of the clergy, or the perverseness of the people," &c.

I ANSWER, that according to the constitution of that church, it is provided, that the canonical books of the scriptures should be read over in order; but such as minister in holy things, are not tied down to a certain portion of them, in exclusion to the rest, nor are they obliged to substitute apocryphal, instead of canonical wri­tings, in their public service; but it is left to their pru­dence and free arbitration what, and how much, of the inspired books shall be read. Upon this account the custom varies in almost every church; some read whole chapters without any comment; others make a few per­tinent remarks, according as passages are more or less difficult; others who are at more pains, proceed in a regular course of explaining a certain number of ver­ses, 'till in this manner they go through all the sacred writings. I am inclinable to pay this compliment, Sir, to your knowledge of antiquity, as to believe you are not ignorant, that this method of instruction took its rise very early in the christian church;^§ and where it [Page 7] hath been observed since the reformation, as pretty ge­nerally it is among that people, and their adherents, who are censured so severely by you, it must be allow­ed that it hath tended exceedingly to the use of edify­ing; and it is quite natural that it should have this effect, as it gives the audience a very clear view of what is read to them, and impresseth sacred truths more deep­ly upon the mind.

AND to the honor of the laity of the church of Scotland, I shall mention it, as Paul commended the Be­reans; they are more universally acquainted with the scriptures, than the laity of any other church whatsoe­ver. If, therefore, from the methods used among them, the happiest consequences have been and are produced; and if they are countenanced likewise by the best an­tiquity, what avails your ridicule on the pride of the clergy and Perverseness of the people?

AS to your manner of reasoning, Sir, against pulpit expositions, that by them "the understandings of the laity are put too much in the power of the clergy, and the simple and ignorant are exposed to be seduced by the party principles and whimsical opinions of the preacher," &c. I shall only observe that it holds equal­ly good against sermonizing of every kind, and all comments upon the scriptures whatsoever.

YOUR next charge against the church of Scotland re­spects its psalmody^*. "As to praise, you say, they seem to study to give this part of their worship as much the air of rusticity and contempt of God as possible—No­thing to engage or elevate the heart—the words obso­lete and low—the versification mean and barbarous— the music harsh and ill performed—and the posture most indecent."

AS to the first part of this severe accusation, where­in you assume what belongs only to the Searcher of hearts, and characterize this solemn service as a direct [Page 8] contempt of God, between you and Him whose pro­vince is usurped, let it rest. I hope you will be brought to think more seriously and justly of this important matter, and to acknowledge that where there is not a word uttered, or a sound heard, there yet may be me­lody harmonious and acceptable.

THE words, some of them, may be obsolete and low^*, but those you condemn, are under no necessity of using these. Without the least censure, others may be, and by some are substituted in the room of them; and if we may judge of the elevation of the heart, from the united voices of the performers, the church of Scotland and its adherents must secure our charitable approbation. As psalmody makes up a very conside­rable part of the christians' devotions, there are very few, of that denomination, who think it beneath them to sing the praises of the Almighty; and, excepting in some remote country congregations, the music is far from being ill performed.

AS to the posture; where such a number join in sing­ing, it would perhaps tend more to discord than to harmony, if they should all perform standing. When the posture is therefore of no importance, what adds to the harmony must be principally attended to. But if any of the Presbyterian communion in Scotland, or any protestant dissenter in England or Ireland, or wherever this persuasion is embraced, choose standing, or even kneeling in this service, he is at his liberty, and may, unreproved, use the manner most agreeable to himself. [Page 9] I shall only add, that in the few passages where this ser­vice is mentioned in the New Testament, there is as much countenance given to the sitting as to an erect or any other posture: thus, while our blessed Saviour sat with his disciples administring and instituting the solemn sacra­ment of the supper, before they separated, we are told^* and we have reason to believe it was before they rose from the table, (for there is no mention made of their changing their posture) they sung an hymn or psalm. ^‡

BUT your principal outcry^‖, Mr. Blacksmith, is, a­gainst "the indecencies and follies that attend the ad­ministration of our Lord's supper. You defy Italy, with all its superstition, to produce a scene better fitted to raise pity and regret in a religious, humane and un­derstanding heart; or to afford an ampler field for ri­dicule to the careless and profane, than what they call a field-preaching upon one of those occasions."—And, in which of these classes you have ranked yourself, it requires no great sagacity to discover. For here it is that your ridicule puts on its keenest edge; and your wit and invention equally vie with each other.

I WILL not say that the charge you bring in every part is injurious and unjust: but this may confidently be affirmed, that, as it is general and indiscriminate, and as far as it strikes at the constitution of the church of Scotland, it must come under this censure.^§

[Page 10]FOR the benefit of those who are in a great measure strangers to the usages of this church, respecting the sacrament of the Lord's supper, it is necessary to ob­serve, that, ever since the reformation, communicants in it have been very numerous: this, which is neither a fault nor an indecency, necessarily occasions a labour extraordinary, to which no one man's abilities can be supposed equal. The neighbouring ministers, there­fore, whose assistance is required, sometimes draw after them a number from their respective churches, who may choose to put themselves to a little trouble, rather than to enjoy at home a silent sabbath, or perhaps be obliged to attend ministrations from which they could not expect such profit. But it is worthy of our notice, that if any of the sober part from the neighbouring pa­rishes attend, with a design to join in the participation of the memorials of our Saviour's Passion, they cannot be admitted, unless properly attested from the ministers or officers of the churches to which they belong. This is not indecent, but desireably regular: if they are spec­tators only, and do not communicate, this can be no detriment, but an incitement rather, to the devotion of those who are more solemnly engaged.

AND it may be justly said, that the whole work, as far as it regards the regular members, is conducted with as much decency and as little share of confusion, as could well be expected, where such numbers have a right to be admitted, and cannot, merely to avoid a lit­tle inconveniency, be excluded.

BUT it must be allowed, that while some, from the best and purest motives, are led to such ordinances, o­thers of the meaner class, and who seldom act from a­ny worthy principle, assemble with them likewise; ma­ny of these are hardened wretches, who instead of be­ing affected with the solemn gravity around them, seem to rejoice in such opportunities of shewing themselves ten times more the servants of the Devil.

IF then, Sir, there have been indecencies observeable in any particular churches, among those you would [Page 11] censure, they were, without doubt, principally occasi­oned by the indiscretions of unworthy spectators, who croud to such solemnities, and who cannot be restrain­ed from doing so, unless, Mr. Blacksmith, you who seem to have the good of that church greatly at heart, would please to solicit for letters patent to make bolts and fetters to bind at home the irregular rabble. But while a mixed multitude is permitted, where many con­vene of various denominations, who neither fear God, nor honor the legislative power, it is not to be expect­ed but that there should be instances of folly and impi­ety to cast a melancholy shade over such solemnities.

THIS, however, I dare affirm, that of all the reform­ed churches, there are none more careful, with respect to their regular members, than that which your satire would bring a reproach on. No persons can be ad­mitted to its privileges, without giving sufficient evi­dence both of their knowledge as to the principles of christianity, and of their moral character: if the least stain hath invaded this latter, they are obliged to give the fellow members of their community full satisfacti­on, either of their innocence or of their repentance, before they are permitted to receive the sacrament of the Lord's supper. And in truth, such care is taken to preserve a pure church, by continual inspection and enquiry, as deserves the applause and imitation of all who lay claim to the character of reformed ^*. Some may have fallen away from their religious profession, and in certain places, the strictness of discipline may be relax­ed; [Page 12] but among all denominations of christians, there is nothing new or singular in this; and would it not be very wrong to bring an odium upon a body of men for the indiscretions of individuals? Just as the caviller at our most noble constitution would deserve to be despi­sed, whose malevolence would shade its lustre, because miscreants have attempted to disturb its tranquility.

BUT, Mr. Blacksmith, if all the wicked of the earth should join together, and be aided with all that your vilifying genius could suggest, to render a sacred solem­nity ridiculous, this must not, and with the solid rea­soners and just thinkers among our readers, will not, bring any reproach upon the sober and serious part, who form the body, as in truth they are by far the majority, of Presbyterians or Protestant Dissenters. Those who have in the least incurred your censure, will, I hope, be taught by you, (for we may take a hint even from an enemy) for the future to enter into such prudential schemes as may secure them from every thing indecent or irregular. And it is the peculiar happiness of the church of Scotland and its adherents, that this can be effected without the interposition of Synod, Assembly, or Convocation.

IT is difficult, Sir, for the friends of piety to com­prehend what you mean by 'our idle days, in Scotland, ^* and your discourse equally idle about them, and calcu­lations upon them. But if by these are meant days of solemn humiliation or thanksgiving, your invectives are not only unjust, but impious. All the serious part of your readers will allow very readily, that these kinds of appointments are not [...]ver frequent, in Scotland, or among Protestant Dissenters; nor cou [...]d they be [...] fre­quent, without injuring the cause of true religion. Christianity requires that a man should examine himself before he eat of that bread, or drink of that cup; but if no previous o [...]portunity be allowed for this purpose, how shall it be performed? You have shewed by your [Page 13] arithmetical capacity, what an immense sum these days, few as they are, must cost Scotland through the year^‖; but with as much propriety you might have proceeded in your calculation, and have struck at once at the root of all piety, by reasoning in this manner; "Every man whose regards to religion and its exercises are sin­cere, and who wishes that his soul may prosper, em­ploys, we shall only say, one half hour every day in the service of his Maker, in prayer or meditation; this, in the annual revolution, to each individual who thus em­ploys himself, amounts to no less than seven days, fourteen hours, and an half. Considered in a political light, how hurtful therefore must private piety be! We shall suppose that of the millions, who are subjects of Great Britain, only ten thousand, one with another, do devote so much time every day to sacred purposes; this will amount to seventy-six thousand and forty-one days, sixteen hours; and supposing each of them could earn at the rate of six-pence a day, this will cost the nation, at least, one thousand nine hundred and one pounds and six-pence, sterling, a year; an immense sum, you will say, for the service of God! and what profit is there, if we how the knee before him?" The rea­soning, Sir, is quite parallel; the interests of God and religion are equally concerned in both cases, only in this latter the impiety is more apparent.

As for the order and oratory so much ridiculed, I shall only observe, that they have hitherto been the sub­jects of admiration, not of contempt; and that while the greatest have reaped the most considerable advanta­ges, the meanest have not gone empty away. Persons of almost every persuasion can bear testimony to this. [Page 14] An eminent prelate,^* the most eminent of his time, confessed himself so struck with the solemnity and de­cency of such administrations, that he desired commu­nion, and was admitted by the celebrated Doctor Owen. ^§

THE next and last labor^† of your ridicule is point­ed at public prayer, as performed in the church of Scotland; "The purity and peace of which church, you alledge, would be greatly promoted by the compo­sition and establishment of some devout liturgy, or form of prayer for public worship." And in favor of these stated forms, you roundly assert, that "the professors of all religions under the sun, have used this manner of worship, Greeks and Romans, the Magi and Mahometans, Jews and Christians, have all agreed in this practice." Particularly you affirm very confidently "That the Christian church universally used it 'till the fifteenth century:^‡" and you alledge, "That if the [Page 15] universal consent and opinion of mankind is a conclu­sive argument, when applied to the first and greatest article of religion, the existence of God, it must be so too with respect to the best and fittest way of worship­ping him."

BEFORE I enter into the merits of this argument, I must beg to be heard a little, as to my own private opinion of prayer, and its requisites. If we understand the nature of prayer, disputes about the manner of offer­ing up our addresses, will be the more easily adjusted.

THE nature of this solemn duty, I apprehend, may be expressed in few words. It is a lifting up of the mind towards God, the Fountain of all good, with humble requests for such things as we want or stand in need of, and are agreeable to the will of God; who, by all that profess themselves Christians, is to be ad­dressed in the name of the Lord Jesus, with a general or particular confession of sins, and thankful acknow­ledgments for the continual and merciful supplies of his providence and grace; shewing the sense of our minds either in the language of the heart, or in the expression of this language by proper words.

THIS, I think, is a just description of prayer; and if we apply the debates about the manner of worship to any part of it, I think they must appear very frivo­lous. Who dare say, that stated forms, are so abso­lutely and essentially necessary to the due performance of this duty, as that without them there can be no acceptance? And on the other hand, would it be less presumption, to exclude from the favorable regards of the Deity, all stated forms of devotion? Upon this ac­count we should be very cautious of condemning those of either party, who differ from us in this matter; [Page 16] for it must be granted, that though we may disagree in the manner of offering up our addresses, yet the spirit of devotion may not be wanting in which ever way we choose.

THE experiences of many valuable and sincere Christians on both sides of the question, prove the truth of this; while they evidently shew the rashness and folly of the blind censurer. What are forms or modes of worship, when compared with the graces of faith, love, humility, sincerity, contrition, resignation, and those holy desires, and devout affections, which are the life and soul of prayer? As for those, therefore, who join with you, Mr. Blacksmith, in speaking disrespectfully of the manner used by the church of Scotland, and it's adherents, calling it cant, jargon, blasphemous effusi­ons, Presbyterian inspiration, and the like, let all who would desire to act as Christians, pity and pray for you; but let them beware of imitating a rudeness, so incon­sistent with all the rules of religion and charity, as well as good manners.

I SHALL now enter upon this disagreeable argument, but it shall be in the spirit of meekness, and so as not, designedly, to give offence to any, who in their worship, make use of precomposed forms; and as what I write is intended to be of general service to all who can think or judge of this subject, my remarks shall be brief, and plain as possible.

YOUR first argument, as already laid down, is taken from the universal consent and practice of mankind, which, as you alledge, "If it be fitly applied to the proof of the first and greatest article of religion, the existence of God, must be equally con [...]usive, with respect to the best and fittest way of wor [...]ing him." I answer, that though the universal conse [...] nations, even the most barbarous, is a strong presumptive evidence, in favor of this proposition, that there is a God, yet their idolatrous or superstitious manner of worshipping him, can never be brought in as a proper [Page 17] model for our services; who are, in the dispensation of the gospel of his Son, taught to worship him in spirit and in truth. In this matter, therefore, the practices of the Greeks and Romans, the Magi and Mahometans, cannot be of the least advantage to the arguments for stated forms.

BUT you alledge^* that "God himself prescribed this way of worship to the Jews, that our Saviour ho­nored and sanctified it by his presence and practice, and authorized it by his command."

IF these things are so, those who pray without stated forms, are wrong indeed; but they must be made ap­pear, before we yield up our liberty in the free way of worship. With respect to the Jews, it would help speedily to determine the debate, if the books or chap­ters of the Old Testament were pointed out that contain­ed the Jewish or Hebrew liturgy. But though Josephus, their eminent historian, hath given us an account of that which was composed by Ezra, who was the first of the order of the Scribes, and though the learned and laborious Doctor Lightfoot, hath happily retrieved one for us out of the Jewish Rabbins; yet as I do not find them in my Bible, nor countenanced by the sure word of prophecy, I must, as to my own opinion, be greatly influenced by the declaration of him, who par­ticularly addressing the Scribes and Pharisees, who were more than ordinary zealous for the traditions of the fathers, said unto them, In vain do ye worship me, teaching for doctrines the commandments of men.

IT is granted that in some particular cases, and un­der certain circumstances, petitions and ackowledg­ments to this or the other purpose, or perhaps a form of blessing were prescribed, which extended to indivi­duals in these circumstances: but it cannot in the least affect our argument, unless an universal, invariable form, such as was to suit persons of every age, and of every state; and such as was used by all the great and good [Page 18] men under the Old Testament dispensation, in their pub­lic worship can be pointed out; the abettors of litur­gies do nothing to the purpose, unless something like this be produced.

WE need only consult the history of the Old Testa­ment worthies, to conclude, that they all walked by faith, and served God in their own way. As to our first pa­rents, they prayed, it is certain, but it would be a ridi­culous fancy to say, that it was by form.

By faith Abel offered unto God a more excellent sacrifice than Cain, God testifying of his gifts. Enoch walked with God, and had this testimony that he pleased him; in his days, and probably influenced by his example, Men began to call upon the name of the Lord; or to be called by the name of the Lord; to be distinguished as men of piety.

Noah preserving his integrity, and the worship of God in its purity, when the old world was condemned, found grace in the eyes of the Lord.

Abraham looking for a city, which hath foundations, whose builder and maker is God, obtained the character of the friend of God, and Father of the faithful. Wherever he pitched his tent, there he built an altar and called on the name of the Lord.

Isaac, in the fields, poured forth his ardent wishes; while the servant of his father is no less importunate at the side of a well.

Jacob, like a prince, wrestled with God, and pre­vailed.

BUT to suppose, that these Patriarchs, or any of them, worshipped God by form, or wrestled with him [Page 19] in the darkness of the night, and till the dawning of the morning, out of a precomposed liturgy, would be an affront to common sense. And thus we see from the earliest history of God's church, how groundless that assertion is, "That the present extempore way of wor­ship used by Presbyters and others, is contrary to the practice and opinion of all mankind, in all ages^*;" and how little, Sir, we are to depend upon your can­dor and ingenuity, who can assert such things.

IF we continue our enquiries, and consider the cha­racter and practices of Melchizedec, Job, Moses, Joshua, David, Daniel, and of all who, in fervent prayer, have stood before God, we shall find them preserving the same method of address, pouring forth their hearts in free prayer, such as the spirit of God, and their various circumstances dictated. We do not find Joshua, for example, making use of the words of Moses, though their situation was in many respects parallel; and tho' we might reasonably expect, that this great follower of so great a Master, if it had been most agreeable to the divine will, would have done so. Nor do we find David fettered by any form in his devotions; nor Daniel and the prophets confined to the devotional ex­ercises of David.

Moses is often represented to us as a powerful inter­cessor for the people of Israel; and one particular in­stance is mentioned, wherein his hands were stretched forth in earnest prayer, upheld by Aaron and Hur, through a bloody day, 'till the going down of the sun. We have likewise the prophet Elijah, speedily deciding the controversy between him and the priests of Baal, by extempore prayer. We have him restoring the widow's son of Zarephath to life in the same manner. A like instance is recorded of Elisha his eminent successor.

WE have the most noble and generous interposition of David for his people, when the destroying angel was making such alarming and dreadful devastations.

[Page 20]WE have the record of Hezekiah's success against the formidable Assyrian invasion, by the same means; and of his deliverance from a private affliction, when he turned his face to the wall, and prayed unto the Lord, and he had this comfortable and speedy answer, I have heard thy prayer, I have seen thy tears, behold I will hear thee.

WE have an instance no less striking in Manasseh, who humbled himself greatly in his affliction, and the Lord was entreated of him. The same may be observ­ed of Jonah and the Mariners, they neither had nor used a form; which, in that Prophet's particular situ­ation, would be absurd to think of.

AFTER the establishment of the Temple worship, it cannot be said, any more than of the period preceed­ing, that free prayer was restrained: We have many instances to the contrary; and the very prayer of Solo­mon, at the dedication of it, throws so much light upon this argument, that it is worthy of our strictest no­tice. Such a variety of cases are put, wherein it is proper for men to offer up their free and un­prescribed addresses, that all, who duly consider it, must be satisfied in this matter. If any man, says he, trespass against his neighbour, then hear thou in Hea­ven, and do, and judge thy servants, condemning the wicked to bring his way upon his head, and justify­ing the righteous, to give him according to his righteous­ness. When thy people Israel be smitten down before the ene­my, and confess thy name and pray—then hear thou in Hea­ven, and forgive the sin of thy people Israel.—When Hea­ven is shut up, and there is no rain, if they pray towards this place,—then hear thou in Heaven, and forgive the sin of thy servants.—If there be in the land famine; if there be pestilence, blasting, mildew, locust; or if there be caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be; what prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his [Page 21] hands towards this house; then hear thou in Heaven thy dwelling place, and forgive and do, and give to every man according to his ways, whose heart thou knowest.

How generous and unlimited is this solemn dedica­tion! Not precluding any from the public services of the Temple, who know the plague of their own hearts, or who spread forth their hands thither. Many do we find making use of this privilege, and reaping the ad­vantage of it. The Temple was, in truth, what our Saviour calls it, an House of Prayer, as well as a place of Sacrifice; and whatever other oblations were of­fered, these were always accompanied, either with the private addresses to God of the party offering, or of the Priests for them, as their particular circumstances required.

THIS, Sir, is the history of prayer from the accounts we have of it in the Old Testament; what more authen­tic records of early time you may have discovered, I cannot tell. Some such, it is to be supposed, you must have discovered, to bear you out in that assertion, "that the present extemporary way of worship, is contrary to the practice and opinion of all Mankind, in all ages, and of all religions." But whatever your reasons are for maintaining this strange proposition, I will venture to affirm that they are not scriptural. Neither are they countenanced by profane writers of the best repute.

OF the Pagan devotions, whether Greeks or Barba­rians, Homer is the most ancient and authentic witness; his heroes are often introduced praying; but their ad­dresses are such as their present circumstances suggest­ed, and he never gives the least hint of their using any form; on the contrary, he introduceth Phoenix remon­strating to Achilles.

[Page 22] Prayers are the daughters of almighty Jove.

UPON which Madame Dacier comments thus, "For 'tis God inspires prayers, and teaches men to pray."

WHAT the mystical rites of the Magi were, I will not indeed say; nor will I at present enquire into the modes of Mahometan Worship; but if we are to be in­fluenced by the practice of those who have composed the church of God in all ages; and if, in our enquiry into this matter, we pay any deference to the accounts we have in the volumes of inspiration, we must believe that good men have always enjoyed the liberty of un­fettered devotion.

THE Old Testament hath witnessed already to this truth: and can it be thought, that this part of scripture, which is so very minute in observing the smallest matters re­lating to the tabernacle, and every fringe, or plate in the priest's vestments, would have omitted the form of words to be used in the daily service, if such had been pre­scribed? If we proceed to search the records of the New, we shall find neither precept nor example for the use of stated invariable forms in the service of God; never indeed were they introduced into the christian church, 'till the ages, Mr. Blacksmith, began to be of your complexion^*, and ignorance, superstition and dark­ness [Page 23] that was truly felt, covered almost the face of the whole earth. You have laid me under the disagreeable necessity of proving this.

"OUR Saviour," you say,^* "honored this worship, with his presence, for the worship of the synagogues was by a form or prayer." And was it then the de­sign of our Saviour, by his presence in those places, to recommend either the matter or the manner of the sy­nagogue Worship? If you say the manner only; where have you learned this? For I do not find in my testa­ment, the least hint to countenance such an imagination. That our Saviour frequently took the opportunity of such assemblies, sharply to reprove the Scribes and Pha­risees, for their inventions and impositions in the wor­ship [Page 24] of God; and likewise to instruct them in the true and spiritual meaning of the law of Moses; the sense of which, by their corrupt glosses, they had dreadfully perverted, is readily granted. But can any heart con­ceive that he meant to sanctify what he so sharply re­proves; or to establish a form of worship that was up­on the point of expiring? His own practice teacheth us the contrary of this; the sea-side, mountains, and desart places, night, as well as day, were witnesses to the decency, spirituality and fervor of his devotions; and by this we are instructed, that, in every place, he who worshipeth God in spirit and in truth, shall be accepted of him, for the Father seeketh such to worship him. It is al­most unnecessary to prove it, the thing is so very plain, that, now, under the purity of that religion which our blessed Saviour hath established, all outward ceremonies, modes and circumstances of worship are commanded to give place to the sanctity of the heart, and the inward devotion of spirit. That the time is now come, when nei­ther at Jerusalem, nor at this, or the other mount, with faces towards the temple, but in every place, the true wor­shippers of the Father, are to worship him, not turning over leaves, but lifting up holy hands, without wrath or doubting.

DID the humble publican, though in the temple, read his prayers? Or where had the proud pharisee his vaunt­ing form?

BESIDES, Sir, since you have so ingeniously used our Saviour's attendance on Synagogue-Worship, as an ar­gument for adopting their manner, why not their mat­ter also? Or will you pretend to say that our Saviour, in his attendance upon the Jewish service, paid more defer­ence to the form than to the matter? I am persuaded, Sir, that though it be the natural consequence of your reasoning, you did not mean to involve yourself in this shocking dilemma.

IN support of what you recommend, you further af­firm, that our Saviour sanctified forms of prayer by his practice: "for in his agony in the garden, he rose up, [Page 25] awakened and rebuked the disciples, returned to the same place, and repeated the same form of words three times over."

IF the evangelists had said that our Saviour exactly repeated the same expressions three times over, nothing could be concluded from thence for stated invariable forms of prayer in public worship. Our Lord's cir­cumstances were then of a peculiar nature, and the petitions he offered, turned upon one point: and he who would argue, that we ought always to repeat the same words in prayer, because Jesus Christ in these pe­culiar circumstances did so, would shew himself a piti­able reasoner; but the truth is, the fact itself is misre­presented, and the evangelists themselves witness against you.

THE words of St. Matthew are these, [see Mat. xvi. 36, &c.] Then cometh Jesus with them, unto a place called Gethsemane, and saith unto the disciples, sit ye here, while I go and pray yonder.—And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me, nevertheless, not as I will, but as thou wilt.

THIS, Sir, is what you are pleased to call the form, and to assert that our Saviour repeated it three times over; but in the evangelist's account there is a remark­able variation in our Lord's second prayer. For he tells us, that after modestly chiding his disciples, and at the same time apologizing for their weakness, he went away a­gain the second time, and prayed, saying, O my Father, if this cup may not pass from me except I drink it, thy will be done.

IN the account of the evangelist St. Mark, ^(a) there is still a greater variation.^(b) And St. Luke tells us, that being in agony, he prayed more earnestly; which we may justly suppose the evangelist relates of his third prayer, for he says that after returning to, and exhorting his disciples, while he yet spake, a multitude, and Judas with them, came to apprehend him.^*

[Page 26]THIS then, Sir, makes nothing in your favor: And all that can be gathered from it is, that our Saviour being under a particular pressure, from the full prospect of his approaching sufferings, returned thrice to the same subject—not barely saying the same words—but as his mind dwelt upon this matter, so his devotion ran upon it, and his words were to one effect.

IF, however, we consider, the season of the night, the admonition of our Lord to his Disciples to watch and pray, or his own example—we must conclude, from this passage, that free prayer is not without the strongest arguments to enforce it.

AS another recommendation of stated forms, you assert that our Saviour "Before he expired on the cross, offered up his devotions in the words of the twenty-second Psalm."

I ANSWER, that, therefore, any man in imitation of Christ's example, may freely choose out and apply to his own case, or the case of others, such scriptural expressions as shall be most suitable to them. For our Lord, upon this mournful occasion, does not make use of the prayers he had formerly offered, nor that form or pattern which he had given to his Disciples; but finding his case to be then very singular, he mov­ingly expostulates, not in the language of the whole [Page 27] Psalm, but in part of the words of the first verse. My God! my God! why hast thou forsaken me? I shall be judged by the unprejudiced, if the abettors of free prayer could wish for a stronger plea in their favor.

YOUR next assertion is, that the Son of God hath "authorized stated forms of prayer by his command." The place indeed is not mentioned where this com­mand is given, and I must own I do not recollect it; but as our Lord's comprehensive prayer is immediately referred to, it is probable, that it relates to the manner in which one of the Evangelists introduceth it.

THIS prayer is indeed the best, the most full and perfect that ever was composed in the world; and if ever any form was intended to have been invariably used in the Christian church, this was it: I will not presume to issue the controversy, whether the Blessed Author of it intended that we should, in our devotions, word for word, abide by this Formula. I shall only of­fer a few things relating to this question, leaving it to the judgment of the reader to determine as he pleaseth.

THAT it was only designed as a divine rule or mo­del of prayer, not as a precise form, seems to appear from this consideration:

THAT our Blessed Saviour himself, as far as we can find, never so much as once used it, upon all those various occasions which he afterwards had of praying, to the Father; though it is very observable, and I have often remarked it with pleasure, that the petitions he offered up, various as they were, are all of them redu­cible, to one or other of those, which are contained in his most excellent summary.

AND as our Saviour did not, so we have no account that ever his apostles joined in the use of this prayer in their assemblies, or that they so much as once used it, though for themselves and the church of God, the pe­titions they offered, were likewise conformable to this divine pattern, which, in his excellent sermon on the Mount, our Lord had shewed them.

[Page 28]BESIDES, had it been the intention of our Saviour, to bind his followers to the use of these words invari­ably, is it not probable that the Evangelists would have recorded them without the least variation? But this is not the case. In the fourth petition, St. Matthew hath it thus:^(a) give us this day our daily bread; St. Luke, ^(b) Give us day by day our daily bread. The fifth petition is likewise differently worded. With the one Evangelist it stands thus:^(c) And forgive us our debts, as we forgive our debtors. The other hath it thus:^(d) And forgive our sins, for we also forgive every one that is indebted to us. The English liturgy varies from both, thus: Forgive us our trespasses, as we forgive them that trespass against us. And which is yet more considerable, the whole conclusion is omitted by St. Luke, which the other Evangelist hath in these words,^(e) For thine is the kingdom, and the power, and the glory for ever, Amen. ^*

FROM which comparison it is a reasonable presump­tion, that our blessed Lord in this prayer, intended no more than to give his disciples, and all faithful Christi­ans to the end of the world, a divine directory—not an invariable form of devotion. Thus Augustine ^‡ expressly declares, that "Christ in the delivery of these petitions, did not teach his disciples how they should speak, or what words they should use in prayer; but to whom they were to pray, and what things they were to pray for, when engaged in the exercise of secret or men­tal prayer." And therefore while in o [...] of the Evange­lists it is said, when ye pray, say, &c. The other hath [Page 29] it, after this manner pray ye. If we take this as an ex­press command of our Lord, whenever we pray, to use this form, it will prove that we ought never to use any other expressions in our addresses to God, than those in this prayer. Nor should we ask a blessing to our victuals, or give thanks, without it. This would de­stroy the use of all other forms whatsoever.

BESIDES, there are some men of learning, who hold that this prayer of our Lord was not designed for the perpetual use of the church, but only for a temporary form: To this purpose they observe, that the three first petitions, hallowed be thy name, thy kingdom come, thy will be done, &c seem to be calculated chiefly for the dawn of the Christian Church; for that period, when according to the doctrine of Christ and his forerunner, and to the expectation of the pious Jews, the kingdom of God was at hand. They observe farther, that in the petition for forgiveness of sins, there is not the least mention made of the sacrifice, the death, or blood of Christ, in virtue whereof we must now sue for pardon; whereas our Saviour, after his resurrection and ascensi­on, is every where proposed, as our High Priest, Me­diator, Intercessor and Advocate, of which there is no notice taken in this form. And therefore they suppose that, upon this account, a considerable time after it's delivery, our Lord tells his disciples, hitherto have ye asked nothing in my name, ask and ye shall receive. They observe likewise that the Doxologies mentioned in Scrip­ture after our Saviour's ascension, lead us directly and expressly, to ascribe our praises to God by Christ, or in his name, of which there is not the least hint in our Lord's prayer. These are the observations of men who hold it as a form, suited chiefly to the state of the Disciples, while under our Saviour's personal mi­nistry. I submit them to the ingenuity of the reader.

As to my own sentiments, I concur with the learn­ed Grotius ^* that neither Christ, nor his Apostles, as far [Page 30] as we can learn, have commanded the very words of this prayer to be used, though this may be done with profit; but the original design seems to be, that the matter of our prayers, should be deduced from thence.

I SHALL now, Sir, pursue the history of prayer through the subsequent periods of the Church, that it may appear how groundless, how inconsistent with all truth your assertion is, "that the present extemporary way of worship, is contrary to the practice and opini­nion of all mankind in all ages, &c. until it was in­troduced amidst the ferment and confusion of the fif­teenth century."

IN all the accounts we have of the ardent devotions of the Apostles and pious Martyrs, whether for them­selves or their fellow-sufferers, none of them are re­corded in the same words, nor any of them in the ex­press phrases of our Lord's prayer, or of the prayers used by such as were before them in the same circum­stances.

AFTER our Lord's ascension, it was the constant and laudable practice of the Church, to assemble for the solemn acts of devotion, and to eat and to drink in remembrance of his passion. But where do we find the Christian liturgy? In what book or chapter of the New Testament? The substance of many devotional exercises are recorded, but not a syllable to countenance the opinion that they prayed by a prescribed form. The most eminent names of the three first centuries might here be mentioned as a perfect illustration of this truth. These primitive professors of the Christian faith, under the most cruel tortures, ceased not the highest acts of devotion and charity, offering up their several prayers for the suffering church, and even for their tormentors and enemies; but never servilely followed, nor pre­sumptuously prescribed to others, in an Exercise where­in their own hearts, and the particular circumstances of their separate communities were principally con­cerned.

[Page 31]AS for the apostles of our Lord, though they have perfected the sum of Christian doctrine, and though they had undoubtedly the best right to prescribe a stated invariable form of worship, which at all times would suit the church and the individuals of it, yet they have left this matter free and undetermined. And as for the liturgies which bear the names of St. James and St. Mark, and some other of the Evangelists, it is very well known, and acknowledged by the greatest friends of established forms, that they are false and spurious^*.

IF it be said, that the Apostles were inspired, and therefore did not stand in need of any form, I answer, that their qualifications by Inspiration, rendered them the fitter to prescribe and impose a Liturgy for the fu­ture use of the Christian Church, if they had thought this necessary.

BUT industrious as they were, to promote the cause of Christianity, we do not find that ever they attempt­ed to enslave men's minds in any yoke of bondage. We have each of them in his own words offering up his own requests, and none of them tied down to any form; as might be instanced in the prayer that was put up by the Church, after the Disciples, Peter and John, had been imprisoned, examined, threatened and dismissed by the Jewish Sanhedrim. After this we have likewise an account of Stephen's persecution, of his most rational defence, pious and devout behaviour, and patient martyrdom; but his petitions being con­ceived in other words than those of the above-men­tioned prayer, and such as his peculiar circumstan­ces, and truly Christian spirit dictated, we may be fully assured, that he had no notion of any preconceived form; and if he had thought that even the recital of our Lord's prayer was absolutely necessary, he would not have omitted it, and gone to death, offering up on­ly [Page 32] his own petitions. The same may be observed of the devout addresses of the apostles Peter and Paul, suited to the state of the several churches they wrote to, and conceived in their own language.^†

ECCLESIASTICAL history furnisheth us with like in­stances in the prayers of James, surnamed the just, of St. Ignatius after he was condemned, and before his martyrdom; but particularly of Polycarp, whose prayer is recorded more at large, and of which we may re­mark, as of all the rest, that as he paid no deference to the forms of others that went before him to reap the same heavenly crown; so those that immediately succeeded him in the roll of martyrs, did not think fit to abide by his, though a better, perhaps, upon a like occasion, could not be composed.

Justin, the Martyr, fully shews the manner of the Christian service in his time, when he tells us,^‡ "That he who instructed the people, prayed according to his ability." To this witness of the second century, suc­ceeds Tertullian in the third; "We look up to heaven,^§ says he, with our hands stretched forth, as not being ashamed to make our prayers (sine monitore quia de pec­tore) without a monitor or prompter, because from the heart." Clemens Alexandrinus, concludes his last book of Pedagogy, with a prayer which neither begins nor ends with the Lord's prayer.

Origen, in his book on prayer, tells us, that it would be impossible for him, without the assistance of heaven, to explain how we ought to pray, what we ought to say when we pray, and what are the most proper times [Page 33] of prayer. He had not the advantage, Sir, of a rubric or liturgy.

HE distinguishes four kinds of prayer; the first (DEOESIS) supplication, which is to ask any good of which we stand in need. The second (PROSEUCHOE) implies a request that is made in any danger, with assu­rance of obtaining what we desire. The third (EN­TE [...]XIS) is put by a person who has great confidence that he shall obtain what he asks, he being much in God's favor. The last is giving thanks for the bene­fits which we have received: And he gives examples, not from any liturgy, but from the holy scriptures, of each of these kinds of prayer.

THE Emperor Constantine, on his coins and medals, is represented in a praying posture, not as reading, but with eyes lift up to Heaven.^*

THUS, Sir, I have traced the history of prayer, from the earliest account of time, which we certainly have in the records of the bible; and I flatter myself that from the days of Adam, 'till the commencement of christia­nity, and from that during the apostolic and purest ages of the Christian church, it will appear, that we have ma­ny examples of free prayer; but not one instance of a liturgy acknowledged as authentic, or warranted by di­vine authority, can be produced. And I would hope, Sir, that were not your countenance too deeply sooted over, it would betray at this discovery of your shameful partiality, some symptoms of modest sensibility.

INDEED every honest enquirer after truth must be fully satisfied, that the method of addressing the Su­preme Being, used by the church of Scotland and its ad­herents, had an earlier and surer foundation than what you are pleased to ascribe it to, "the ferment and con­fusion of the fifteenth century."

[Page 34]BUT pray, Sir, what was this ferment and confusion? Where was it? And how did it serve to introduce the present extemporary way of worship? This, Sir, is gratifying your remarkable genius; for I am persuaded that the historians of that age will leave it solely to your own invention, to make out proper answers to these questions. And, if we may judge from your past la­bors, it is not to be doubted, but you will yet convince the world, that the Blacksmith can never be at a loss for forgeries.

IT is plain, Sir, that in talking of "the ferment and confusion of the fifteenth century," you intend to cast a slur upon the reformation in Scotland, and so far you serve the Popish cause; though you are out in your chronology; for it was not 'till about the middle of the sixteenth century that the reformation took place there. And if there was any ferment or confusion at that time, which was principally owing to the opposition of the Popish faction, and the cruel and perfidious methods they made use of, as this did not hinder the church of Scotland from throwing off the errors and corruptions of Popery, so it did not hinder them from settling their doctrine and worship in that manner which they judg­ed most conformable to the first and purest times of the Christian church.

IT appears from what has been offered, that the most primitive and scriptural method of address, when we approach the Supreme Being, is by what is commonly called extempore or free prayer.

IF it is duly considered, this also will be found the most natural way. All divine acceptable prayer, it is allow­ed, should take its rise from the heart, and should re­ceive its first formation there. But when words are prescribed, the natural order is inverted; the affections are brought to the words, instead of the words flowing from the affections. Something of this is experienced by persons truly devout: they are often prostrate before God, pouring forth their hearts with an overflowing [Page 35] and indulgence of expression, which exceeds all the or­naments of oratory. These are not "rude and shock­ing scenes, blasphemous petitions," as you, Sir,^§ are pleased overhastily to call them, when you tell us, that you have "often trembled to see the ignorant, proud Enthusiast approach his Maker, with as great familiarity as he would his neighbour, and kneel down with his family to his extemporary worship." There is no doubt, but that the ignorance and weakness of some, may need the assistance of set forms; especially when they pray with others; and therefore such helps are al­lowed and recommended to them. But after all, we must observe, that the rules of grammar and oratory, are none of the essential parts of prayer. The spirit of God may be sent forth to help the infirmities of his children, and to enable them to pray; it may soften the heart, warm the affections, and teach them to cry, Abba Father! But we do not say, that it will teach them the beauties of rhetoric, or an easy flowing style; for as these are too mean to have any stress laid upon them by wise or good men, much less by the Almighty. Out of the mouths of babes and sucklings, of weak and illi­terate Christians, he can perfect his own praise.

GOD sees not as man sees; he has not those views of what entertains our senses, nor those affections and desires towards them which we have. We may be de­lighted with the elegancy of a form; with devotion pompous and magnificent; with curious sculptures, nice paintings, and the melody of sounds; but to think thus of Him, who dwells not in temples made with hands, is no less sensual, gross and irrational in us, than un­worthy of Him who is an infinitely pure spirit.

THE language in which he is addressed, may be bro­ken and uncouth, but such pity as a father sheweth unto his children, such pity sheweth the Lord to them that fear Him; and he that uttereth the truth in his heart, though his words are not the most accurate, yet they [Page 36] are not the least acceptable. Even among men, an af­fectionate tender parent, will not despise the just and dutiful requests of his child, though the words are but half pronounced. And if we that are evil, know how to treat our offspring in this manner; who dare say what that address is, which shall be rejected by the Almighty? But especially, who dare say, that the prayer which proceeds from upright intentions, and a broken sensible heart, though it be but lamely uttered, shall not find acceptance?

I ALLOW that it is necessary and commendable in us to endeavour that our wants and desires should be expressed by suitable words: Sometimes the most im­proved Christians may labor under a present deadness of spirit, and indisposedness for any exercise, that may re­quire much attention. In such disagreeable circum­stances, that they may aptly and pertinently express themselves, it is very necessary that the matter, as well as the order of their addresses, should for some time before they engage in this duty, be much thought upon. Then, he who hath made any tolerable pro­ficiency in religion, who hath been conversant with the holy scriptures, and with divine subjects; but es­pecially who hath studied his own heart, and its various frames; will, through that grace which is ever con­ferred upon him who asketh it aright, easily surmount all present languor, and gain divine enlargement in this duty.

OTHERS who have their minds furnished very poor­ly with ideas, or who through disuse may have con­tracted an utter inability for this service, may perhaps find their thoughts better expressed in precomposed forms, and may receive considerable benefits from them.^* But for more improved Christians to confine themselves to such forms, would be (to use the words of the learned Bishop Wilkins ^†) "As if a man, who [Page 37] had once need of crutches, should always afterwards make use of them, and so necessitate himself to a con­tinual impotency."

THOSE who cannot go without them, may make use of them; but a little assiduity in the exercise of prayer, and some farther acquaintance with God and their own hearts, will, in time, furnish, even weak Christians, both with matter and words, without such assistances.

THE occurrences, for instance, of every day, as the mercies, trials, temptations, and deliverances of it, will furnish matter for prayer. In the morning, the view and prospect of what is before us, or may befall us, will lead our addresses; and in the evening, if we have received signal favors, or have escaped imminent dan­gers, or have felt the prevalency of temptations, our devotion will favor of these things. In a word, as our hearts are usually formed according to our occasions and circumstances, these are so very variable, that our prayers cannot be always the same, without being, to say no worse, less natural and pertinent.

WHEN we are reduced to great extremity, and know not where to flee for relief, how natural is it to seek shelter under the shadow of the Divine wings? When, with the disciples, we are in danger of shipwreck; or, with Paul for our rebelliousness, to be struck down to the earth; how apt are we to be instant and earnest in our applications for mercy and salvation? It cannot be said of the former, that their earnest address, help, Lord, else we perish; or of the latter, whose first petition was, Lord, what wilt thou have me to do? I say, it can­not be affirmed, that these were the result of study or premeditation; or that they were parts of precomposed collects: Yet the prayer-hearing God did not reject these "extempore effusions;" hereby inviting us always to consider his providences, and to suit our petitions accordingly."

BUT besides these extraordinary occurrences, there may be other cases, wherein it would be very improper [Page 38] that our devotion should be fettered with form. A well-prepared mind, that hath a perfect comprehension of its own state, as well as of what relates to the church of God, or to the civil community, of which he is a member; and hath been long exercised, sometimes with much enlargement and success, in this duty of prayer, cannot be diverted from it, 'till he is authorised by law and form to begin it. Though all men should be silent, he will take with him words, and, as the case requireth, supplicate the supreme Over-ruler.

I CANNOT better express my sentiments upon this point, than in the language of the excellent Prelate^*, before referred to. "What one saith of counsel to be had from books, may be fitly applied," saith he, "to this prayer by book: That it is commonly, of itself, something flat and dead; floating, for the most part, too much in generalities, and not particular enough for each several occasion. There is not that life and vigor in it to engage the affections, as when it proceeds immediately from the soul itself, and is the natural ex­pression of those particulars whereof we are most sen­sible. And if it be a fault, not to strive and labor after this gift, much more is it to jeer and despise it, by the name of extempore prayer, and praying by the spirit; which expressions, as they are frequently used by some men, by way of reproach, are, for the most part, the sign of a profane heart, and such as are altogether strangers to the power and comfort of this duty."

HERE, Sir, by the Pen of an impartial Writer, you are plainly characterized: For the Agency of the Spi­rit, in this solemn Service, is what you are pleased, boldly, to ridicule^†. "In the Name of God," you say, "do you believe that you are inspired? And, again, "have you so little regard to the honor of God, and the Interests of religion, as to ascribe your extem­porary effusions to the Holy Spirit?" And, again, if the matter of them be inspired, your Prayers are of e­qual [Page 39] authority with the Scriptures themselves, and should be entered into the Canon."

IN answer to which, I shall observe, that the de­fenders of free prayer always distinguish between the spirit and the gift of prayer. By the spirit of prayer, they understand those inward holy desires and devout affections which the Holy Spirit forms and excites in the minds of good men, and which are the Life and soul of our external services. By the gift of prayer, they understand, an ability of chusing suitable matter, and offering it up to God, in expressions fit to represent our inward pious desires on all emergen­cies. The gift may be the effect of pains, applicati­on, and frequent exercise in this duty; and may be possessed by those who are destitute of the Spirit of Prayer. Where the Gift is wanting, which, in any Christian, is a very great defect, Forms are allowable, and the Holy Spirit may be assisting, in such cases, as well as where such helps are not used. But those who are blessed with the Gift, may have, also, the assistan­ces of the Spirit, exciting their devout affections, en­lightening their minds to understand their spiritual ne­cessities, and directing them in the matter of their prayers, by bringing the promises of God to their re­membrance; strengthening and elevating their natural powers to a more vigorous exercise, and helping them against their manifold infirmities.

THIS much seemeth to be included in what the scriptures declare concerning the Spirit's agency in this duty. Thus Rom. viii. 26.—Likewise the Spirit also helpeth our Infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us, with groanings which cannot be utter­ed. "The Spirit of God," saith Dr. Whitly, "is said to intercede for us, not as an Advocate or Media­tor betwixt God and us, that being the office of our Great High Priest; but as an Exciter or Director of us in our addresses to God, to render them, for matter, according to the will of God; and, for manner, [Page 40] fervent and effectual." "Christ only," saith the pi­ous Bishop Wilkins ^*, "in respect of his merits and Sufferings, does make intercession for us: But, because the Spirit of God does excite our hearts to pray, and infuse in us holy desires; stirring us up to, and instruct­ing us in, our duty; therefore he is said to intercede for us."

THIS is all that, on this head, is maintained by the reformed churches, who plead for free prayer.

YOU alledge, Sir^†, that "the only inspiration pro­mised in scripture, that is necessary, or that can be use­ful, is, that the Holy Spirit will inspire the hearts of the faithful with affections proper for this important duty; such as shame and sorrow in confession, an humble Christian hope of obtaining what we ask in our petiti­ons, gratitude and love in our Thanksgivings, and such other affections as are suitable to the several parts of Prayer." And I would only observe upon it, that he who is blessed with the frame for praying, and whose affections are, in this manner, enlivened and quicken­ed, will not want a form. Upon this account (as a Spirit of Grace and Supplication) the Holy Ghost is promised to the Church.

So Gal. iv. 6.—Because ye are sons, God hath sent forth the spirit of his Son into your hearts, crying abba, Father. And Eph. v. 18.—Be filled with the spirit, speaking to yourselves in psalms and hymns, and spiritual songs, singing and making melody in your hearts to the Lord; giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ. And Chap. vi. 18. —Praying always, with all prayer and supplication, in the spirit, and watching thereunto with all perseverance, and supplication for all saints. So the Apostle Jude, in his general epistle, at the 20th verse. But ye, beloved, build­ing up yourselves in your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

[Page 41]I AM well aware that some interpret these texts so as to leave the present church little or no interest in them; placing all that is here promised among the CHARISMATA, or extraordinary gifts of the spirit, conferred on the first Christian [...], and that they were not to extend beyond the age of inspiration. But such in­terpreters have, and will have, the misfortune of the happy experience of Christians in every age against them. I confess, (saith a late ingenious author)^* "that the Holy Spirit hath been, in a great measure, so long de­parted from his churches, that we are tempted to think all his promised operations, peculiar to the first ages of Christianity; and it was from this absence of the spirit, that men proceeded to invent various methods to supply the want of him in prayer; as by Pater Nosters, beads, litanies, and other forms, some good, some bad; to which, that they might keep up a form of worship, and the attention of the people, the churches were confined."

I WOULD not be thought to insinuate that the Divine Spirit doth never afford his assistance in the use of forms; I am only accounting for that disrespect which men are apt to shew at the doctrine of the assistances of the spirit; and what I would be understood to mean is, that the promises of the gospel, with respect to these assistances, may be hoped for and experienced by all true Christians to the end of the world.

AND here, let it be further observed, that among all the extraordinary gifts of the spirit^† prophesied by Jo­el, prayer is not mentioned; the words are, I will pour out my spirit upon all flesh, and your sons and daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also upon the servants, and upon the handmaids, in these days will I pour out my Spirit, &c. And in the second chapter of the Acts of the apostles, where this prophesy is recited, as having its accomplish­ment, prayer is not mentioned as any of those extraor­dinary or miraculous powers which were then shed [Page 42] forth by the influences of the spirit. Neither is it so mentioned in any part of the New Testament, except in one place^†, where the gift of tongues, in that they were able to express themselves in languages they had never learned, seems to be referred to, rather than the gift of prayer. If, then, it is not to be found among the extraordinary or miraculous, it must belong to the ordinary or more common influences or operations of the spirit; which were to extend to all the periods of the church, and to all the individuals which compose Christ's mystical body to the end of the world.

BY these sacred powers which are communicated to all sincere christians, though there is nothing new re­vealed to them, or what might amount to inspiration; yet the truths, the laws, and rules which were formerly revealed, are brought to their remembrance. And to this purpose are several of the promises relating to this blessed paraclete, which we read of in the New Testament.

IF, then, the continuance of the ordinary operations of the spirit, is a thing promised to, and to be expected by, the body of believing Christians, to the end of time; the ridicule of inspiration must be, at least, senseless and stupid; perhaps it may be, in some degree, impious.

HAVING thus collected and faithfully represented what the abettors of free prayer maintain, respecting the Holy Spirit and its influences, I shall now proceed to obviate such other complaints as you have offered against this manner of worship.

"IN our congregations, you say^*, the mouth runs before the mind, and speaks, without giving us any op­portunity of thinking what we ought to speak, and of­ten says things that we should certainly reject, and sometimes offers petitions that we should absolutely abhor, had we time calmly to examine them: Our mouth leads us into the gross blunder of presenting our addresses to the Deity first, and next judging whe­ther [Page 43] they be proper addresses, after they are offered, when we cannot mend what is wrong, or alter what is improper." You even make it a question^†, "Whether the laity can join at all in our public prayers; for we must either suppose that they go along with the minister, of­fering every word as he utters it, or wait until he has finished the sentence, and then examine it, and give their assent."

To call this cavilling, rather than reasoning, is not improper. If a minister hath been regularly and duly called and appointed to his office, it is not doubted, except with the atheistical herd, that he has a right, among other of his sacred ministrations, to offer up prayers and supplications, with thanksgivings, in behalf of those among whom he officiates. If this is the case, then, that which is the most natural and scriptu­ral manner of address, hath been already shewed.

To say, that in this kind of publick worship, "The mouth runs before the mind, and offers petitions which should be rejected," is, at the best, but a reflection, both on the laity and clergy, equally impolite and un­just. To the laity, it denies that privilege in the wor­ship of God, which is allowed them in all other affairs, relative to reasonable beings. In our mutual conver­sation and commerce, we find very few, except among those who are void of understanding, but know per­fectly well where to yield their assent, or dissent. Even the most untutored ear can distinguish between harmo­ny and discord; and it needs no proof, that the action of the mind is equally quick, whatever it be that de­mands its attention.

HOW would it hamper all conversation, and how should we be straitened in the common offices of life, if we must first critically examine and nicely weigh every sen­tence that is spoken to us, before we could give a suit­able answer? And how altogether vain and imperti­nent would all the labor of the pulpit, or senate, or [Page 44] bar be, upon this supposition? If you do not under­stand what is spoken to you, it is indeed to no pur­pose to address you: And this distinguishing preroga­tive of speech, whereby man is capable of communi­cating his thoughts, for the improvement or enter­tainment of his fellow creatures, is no more than an empty name. Nay, it is worse, if we admit your man­ner of reasoning, Sir; for it would tend more to per­plex and to confound, than to enlighten and improve.

TO say, that I cannot join in public service, or in offering up my prayers; with the speaker, to the Almigh­ty, because I must either, in doing so, go along with him in every word that he utters, or wait till he hath finished, and then give my assent to the whole; is rea­soning much of the same strength with that of the phi­losopher, who ridiculously argued against motion, nearly in the same style—For, says he, "If I move, it must be either in the place where I am, or where I am not, but no body can move in the place where it is; for if it is there, it does not come out of it; nor in the place where it is not; for where it is not, it cannot act." A certain Cynic, gravely answered, by turning upon his heel, and walking to and fro through the apartment. The evidence of common sense, Sir, is against your argument.

SHOULD a minister be told by one of his parishioners, "Sir, it is to no purpose for me to attend your public ministrations; I am in no capacity to improve by them; you speak, it is true, and it may be rationally enough; but if I am to receive benefit by your discourses, my mind must either go along with every word; or I must examine every sentence after it is spoken. The first would be acting too implicitly; the latter is not in my power; for before I have one sentence half exa­mined, you have well nigh finished another, and the mind of man is not able to attend to so many things at once."—Would this reasoning be admitted? and can the Preacher plead to be heard, and insist upon it that he may be understood, when delivering a message [Page 45] from God to men, and not when offering up prayers for men to God? Or shall the Laity be treated as rea­sonable beings in the one case, and divested of all ex­ercise of reason and judgment, in the other? This must be looked upon, by the unprejudiced, as very unfair.

IT may not be improper to observe further, upon this argument, that St. Paul, in reasoning against prayers in an unknown tongue, (1 Cor. xiv.) goes up­on this supposition, that when a man prays in a known tongue, in the public Assembly, it may be to the edi­fication of the hearers. But according to your way of arguing, Sir, it would be to no purpose for him to pray in public at all, though in a known tongue, if it were not in a stated prescribed form; since people could not be edified, or receive any benefit from it. And yet I believe the greatest admirer of precomposed, prescribed forms, will scarce take upon him to affirm, that the prayers, the apostle there speaks of, were of that kind.

AS for reflections upon those who offer up our prayers, that their performances are "corrupted by the contrary petitions of contending parties; mixed with the whimsical opinions and pernicious principles of libertines and enthusiasts; rendered obscure and contemptible by the pedantry and affected learning of the younger, or by the weaknesses of the mind and body of the older ministers; interlaid with ill-timed compliments to the great, with politicks and private piques and quarrels, &c. ^*"

I WILL venture to affirm, Sir, that those who at­tend constantly upon public worship, either in Scot­land, or among protestant Dissenters elsewhere, know that the accusation advanced by you, as if the abuses you mention were very frequent and even general, is absolutely false. And I am sorry to say it, you have shewn too little regard to truth or decency to be be­lieved [Page 46] upon your own word. But I suppose you have been conversant in such authors as the Scotch Presbyte­rian Eloquence, whose calumnies and misrepresentations have been long since detected and exposed. There are thousands of witnesses that the prayers offered up in the public assemblies are generally such as all chris­tians may join in, scriptural, grave, and decent. But there is this remarkable difference between those con­fined to Liturgies, and those that are not so; that, if a­ny thing be wrong in a free, unprescribed prayer, it is easily amended, and the mischief cannot go very far, or be long continued; but in a public prescribed li­turgy, if either improper expressions, or false doctrines, or superstitious and idolatrous ways of worship be in­troduced, they are bound down both upon Ministers and People, and continue perhaps, to future ages.

^* WE need go no further for instances of this, than the Romish Church. Her Missals and Breviaries, and other forms of devotion, have been mainly instrumen­tal in propagating and establishing her false doctrines, Transubstantiation, Purgatory, &c. and her idolatrous and superstitious worship, such as that which is paid to saints and angels, to images, and to the cross. And all the inconveniences that have ever arisen from the abuse of what you call extempore effusions, have not done the thousandth part of the mischief in the Christian church, that these prescribed Liturgies have done. And as to improprieties of expression, if you, Mr. Blacksmith, were [Page 47] as well acquainted with this controversy, as I presume you would be thought to be, you would know that se­veral improprieties have been observed even in that public liturgy, which probably you most admire. But I spare the mention of them; for they that so freely censure others, have often very tender ears when it comes to their own case.

IT is almost unnecessary further to add, that there are various gifts and men of different parts, in all christi­an communities; but it would be very cruel to load the shoulders of the innocent, with the faults or fail­ings of the guilty. Should this unrighteous manner of censuring and condemning all, for the weaknesses of a few, take place, what church upon earth could stand ac­quitted?

PETITIONS unseasonable or improper may by some be offered up; but it gives all the real friends of true Christian liberty no small consolation, that they are nei­ther necessitated by any prescribed form to address them­selves with impropriety, nor to prefer petitions quite contrary to the real sentiments of their hearts. They are neither hindered from what they should say, nor obliged, by the use of a defective form, to speak what they should not say.

YOU alledge, Sir, that "all dangers might be pre­vented, and all deficiencies supplied, by composing and establishing a pious form of prayer."—But if it be true, what hath been proved, that unconstrained free prayer, is the most natural, primitive and scriptural manner of address to our Maker; then to pray by form, to avoid improprieties, is the greatest blunder we could commit.

BESIDES, an unexceptionable form of human com­posure, hath never yet appeared in the christian church; and if any such thing should appear, it would be no security against blunders. In our neighbour church, though many of their prayers are the best that are ex­tant in any public established liturgy, yet there are [Page 48] some of them not without their faults.^* And in the reading of the very best, considerable mistakes have happened, and may every day happen, owing to inat­tention, or some worse cause. I could give undoubt­ed instances to this purpose, if I chose to imitate, Sir, your genteel manner of writing.

BUT what is still more considerable, the composing, establishing and imposing of a Form of Prayer, though more unexceptionable than hath hitherto appeared, would yet be an unjustifiable infringement on the li­berty of christians. There is not one text in all the Bible which impowers any man, or set of men, to prescribe to me the very words which at all times, and in all circumstances, I am to offer up to God. The apostles, though under the conduct of the Divine Spirit, never attempted such a thing, as hath been al­ready proved. They offered up their addresses, suita­ble to their own conceptions. And since they have not prescribed to the church, in this instance, for un­inspired men to do it, must, I think, border upon presumption.

IF, therefore, there neither is, nor can in truth be, any such thing as a perfect, invariable form of human composure; if such a form, could it be devised, would not prevent mistakes; but above all, if the imposing of it, would be inconsistent with the rights of Christians; there is no reason why it should be complied with: And the remedy you propose, Sir, would be of more dan­gerous consequence than the evil complained of.

[Page 49]IF it is alledged that, in the natural order of things, the congregation should first be satisfied, that the prayers to be offered in their name are proper and just, and such as they can with freedom join in; otherwise they cannot pray in faith.—I answer, that we are required to hear, as well as to pray in faith; but according to this way of reasoning, before a Sermon is delivered, it should always undergo the previous examination of those that are to hear it, otherwise it cannot be profi­table. If it be said, that this is carrying the matter too far; I answer, that the understandings of men are employed, and their rational assent required, no more in the one case than in the other.

IN support of your argument you say^*, that "should the ablest member of the House of Commons propose to offer an address to his Majesty, in the name of the house, without communicating it to the members, the impropriety would be immediately perceived." I an­swer, that if a member of any community be properly authorized to officiate for that community, either in matters civil or sacred, there is no impropriety in his executing, to the best of his ability, his commission.

BUT I shall put the case a little stronger, and more to the purpose: supposing a set of men, whose skill in politics was very deep, should (without any authority from the sovereign for so doing) take upon them to draw up a form or forms of address, which should always be presented to him in the same words, let the nature of government, or the exigencies of corporations and kingdoms vary as they please; would not the impro­priety then be very striking? Would not the impositi­on [...] glaring? The meanest incorporated society, I dare [...]y, would not willingly be fettered with this po­litical y [...]; especially if the constituent laws of the kingdom [...]d not warrant such prescriptions, but rather provi [...]d for the contrary.

[Page 50]YOU allow, Sir^†, that in extraordinary cases, as in war, famine or pestilence, you might have added, in peace, health, and plenty, proper forms may be provided. And we see that in the church where forms are authorized, they are in such cases provided. Now, Sir, I beseech you, be a righteous judge in this matter: What do the people in general, who, upon public Fast or Thanks­giving days, offer up their prayers or praises by form, know before-hand of what shall be prescribed them? Some few perhaps in the Metropolis, where they are published, may have examined and considered, before they joined in them; but in country places, very few, but the ministers of parishes, know any thing of them, 'till they hear them when they are offered. Yet would it not be very uncharitable to say, that those who are not previously acquainted with them, or who have not maturely examined them, cannot with propriety join in such addresses?

IN scripture we have frequent instances of public prayer; but that the people were unacquainted with them, was not, neither can it be, a prejudice to true de­votion. I must beg leave once more to refer to the opi­nion of the worthy prelate^* before mentioned, upon this head; "whereas 'tis commonly objected by some, that they cannot so well join in an unknown form (so he calls free prayer in respect of th [...]se that hear it) with which they are not beforehand acquainted; I answer, that's an inconsiderable objection, and does oppose all kind of forms that are not publicly prescribed. As a man may, in his judgment, assent unto any divine truth delivered in a sermon which he never heard before, so may he join in his affections to a holy desire in a pray­er he never heard before. If he, who is the mouth of the rest, deliver, through imprudence, what we cannot approve of, God does not look upon it as our prayer, [Page 51] if our desires do not say AMEN to it."—The sense of this good man thus expressed, if seriously consider­ed, Sir, will appear a sufficient answer to many of your cavils.

I SHALL observe further, that the matter of prayer is so very plain, as not to stand in need of that nice mi­nute enquiry which you speak of. The humble Chris­tian who has made it the business and delight of his soul to attend public worship, is not unacquainted with the proper order and method, as well as with the mat­ter of prayer. He knoweth, for instance, his sins, wants, and mercies, as soon as they are named; and though these things are put into words that he has not been accustomed to hear, yet this does not require any time to deliberate whether the confessions, petitions, or thanksgivings suited to the common infirmities, de­sires, and enjoyments of all, are proper to be offered up to the Almighty; he heartily joins in them, and reaps the benefit.

BUT his comfort and benefit are doubled, if he is so happy as to hear his own particular [...]ase laid before the Almighty, which, perhaps, he had in confidence un­folded to his minister, earnestly requesting his prayers and those of the church upon it; or which he, whose business it is to watch over the flock, had by some other means attained to the knowledge of. A privilege and pleasure this, from which, by stated forms, he must have been for ever excluded.

YOUR argument is still further urged by alledging^*, that "if forms are unlawful, we are unlawfully bapti­zed, for that is done by a form.—We administer the Lord's supper in an unlawful manner, for we do it by a form, I mean the words of the first institution: We are dismissed every Lord's day with an unlawful bles­sing; for one of the solemn forms with which the a­postles conclude their epistles, is always used upon that [Page 52] occasion. Further, if forms of prayer be not accept­able to God, and an useful way of worship for ourselves, we grossly offend every time we meet in church; for it is impossible to sing eighteen or twenty lines of a psalm, but we offer some important petition by a form."

I ANSWER, that for all these matters we have divine authority and example. And no conclusion can be drawn from those parts of our solemn public services, thus warranted, to enforce forms which are destitute of such warrant or authority. Otherwise all the Ave Ma­rias, beads, and trumpery of the church of Rome, may plead for admission upon the same footing, and with equal shew of reason.

YOU alledge further^*, that "if our laity pray in the same words of the minister, they are as much confined to a form, as any other people; for if the minister says, Most gracious God, forgive us our sins, preserve us from danger, and provide for our necessities: if the people re­peat these words, either in their minds, or with their mouths, or both; it is evident that they pray as much by a form, as if the prayer had been composed a thou­sand years ago."—But, Sir, can that be a form to any, which is not so in itself, nor to him that pronounces it? Let any man of common sense ask himself, what is meant by a form? Whether it does not include in it the constant use of the same method, manner and words; and then this quibble of your's, will appear very vain and frivolous.

IF it be found that any minister, as far as your cen­sure reaches, satisfies himself with a form, let it be re­membered that this form is not imposed upon other churches; and even, among those where it is used, it is subject to the same disgust which those human compo­sures give, that are over and over repeated. This would not be endured at the Theatre, or at the Bar; and we have as good a right to look for variety, and to expect [Page 53] to meet with men of parts, among those that are of sa­cred character. For my own part, I shall honestly de­clare it as my private opinion, that such as are incapa­ble of using free prayer, without apparent hazard of rendering it contemptible by their indecent manner of performing it, should not be admitted to the ministry.^*

[Page 54]THUS, Sir, in the spirit of the gospel, it will appear, I hope, that all your objections against the modes of Presbyterian church worship, as far as they but seemed to have the face of reason, are fully answered.—And therefore, after assuring you, that this labor was un­dertaken from no sinister or unchristian motives, but purely with an intention to justify practices which are agreeable to scripture and the best antiquity, and to pre­serve the ignorant or careless, from the pernicious ef­fects of groundless prejudices, I shall bid you (as is not unusual with those who have been combating each other) a friendly Adieu.