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gether is a general Command, a general Obedience must be yielded thereto : But outward vos cal Prayer being a particular Axt of one Person at a Time in the Congregation, a particular immediate motion and Impulse of the Spirit is necesary, for any one to know that 'tis his particular Duty at that Time to perform it.

The Vicar proceeds, And why must not

every one of the Meeting have also a particular « immediate motion and Impulse of the Spirit, to

join with him that uses outward vocal Prayer «

as well as ba? according to them, they do not pray in and with the Spirit?'

We answer, Because every one of the Meeting does not vocally pray ; yet there is a perfect Agreement between the particular and general motions of the Spirit ; so that all who by the general Influences of it, are in a Disposition for inward Prayer, may be sensible of the Reality of his particular Motion who prays vocally among them : And from that Sense, have they sometimes detected those who would have impos’d their Preaching and Praying without any particular inmediate motion thereto. Our Adversary therefore talks foreign to the Purpose, when he says,

And how otherwise can they be assured of this particular immediate motion and Impulse of the Spirit, unless they will fay, that none of them ever preaches or prays without it ; which con

fidering the Divisions among them, and the • Discoveries that have been made of the vile Hy* pocrisy and Immoralities of so many of their

noted Preachers, they will hardly venture to say. This manner of aggravating Men's Frailties, favours too much of a bitter and uncharitable Spirit. We never thought our Preachers exempt from Temptations, nor without the common Frailties and Infirmities of human Nature. If any of them have fallen into Immoralities through the Wiles of the Enemy, and their own Unwatchfulness, a Man of a true Christian Spirit would pity not insult their Weakness, confidering himself, left he also be tempted. A Man's falling into Sin, is an Indication of his Frailty, but not of his Hypocrisy. He might have been very honest and fincere before, notwithstanding his Fall. Our Opponent's Term, therefore, of vile Hypocrisy, only serves to shew, that his vile Aim is as much to blacken the Virtues of the Quakers, while standing, as it is to expose their Immoralities when falling: But why, the Immoralities of so many of their noted Preachers? We can assure him that no Man is a noted Preacher with us, while noted by us for his Immoralities: We esteem his known Vices an absolute Bar to his ministerial Pretensions, and accordingly reject him. A vicious Preacher may find far more commodious Shelter in that Church, which says, that (u) sometimes the Evil have chief Authority in the Ministration of the Word and Sacraments, and that, we may use their Ministry both in bearing the Word, and in receiving the Sacraments: Neither is the Effect of Christ's Ordinance taken away by their Wickedness.

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The Vicar, p. 185. would restrict the Words, always and continually, when spoken of Prayer and Praise, to a Morning and Evening Devotion ; 'as, says he, the daily Sacrifices which were of• fered up every Morning and Evening among • the Jews, were called the continual Sacrifice,

« because

(u) See the 26th Article of the Church of England.

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because continually offered at those certain « Times. And indeed, outward vocal Prayer, offet'd up at fet Seasons, without regard to the Motions or Influences of the holy Spirit, may well be compared to the Jewish Sacrifices, as being outside Performances, which could not make him that did the Service perfekt as pertaining to the Conscience.

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He says farther, p. 181. < And it must import also, that we should keep our felves al

ways in a prayingFrame for all Sorts of Prayer, vocal as well as mental, and publick as well as

private, at all solemn Times, and on all proper

Occasions, as Providence ministers Occa o for it. All which makes nothing against us, who say, that those Times and Occasions are only proper for the Exercise of vocal Prayer, wherein a Person finds himself acted by a particular Influence of the Spirit so to pray.

For, Gospel Prayer is the Devotion of the Heart, an inward and spiritual Sacrifice, acceptable to God, through Jesus Christ, whether expreft in Words or not. Outward Words and Expressions may be composid in the Form of Prayers and Doxologies ; but the meer Repetitioru of them is not properly either praying or Thankfgiving, unless accompanied with that inward Devotion of the Heart, and that Preparation of Mind, which proceed from the immediate motion and Influence of the Spirit. For first, The Preparations of the Heart in Man, and then the Answer of the Tongue is of the Lord, Prov. xvi. 1.

But where do the Quakers pretend, (as our Opponent asserts, p. 186.) - to such inward and immediate motions of the Spirit, as dictate to

o

them

them immediately, without all outward means

and Helps, and without all Premeditation, all " that they are to utter and say in their Preaching, • and Praying. Let him produce, if he can, any Place in their Writings, where they either say or pretend so. They say indeed, that the inward and immediate Motions of the Spirit, or, as our Opponent phrases it, the ordinary Inspirations and gracious Alistances of the Spirit, are neceffary for all acceptable Worship, but they exclude not the Use of outward Means and Helps, tho' they hold the Guidance of the Spirit necessary for enabling us to use them aright.

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THE Vicar subjoins, p. 186. “And our Church · hath wisely provided us, with a pious Form of • Publick Worship, according to the Practice

of the Church in the purest Times, and of all foreign Christian and Protestant Churches now; the common Cases and Neceflities of Christians being for the main always the same; which we are therefore constantly to use, without di

ftrusting the Affiftance of the Spirit in the Use ( thereof.

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If by a pious Form of publickWorship he intends, a prescribed Form, of Prayers to be daily repeated, as a Liturgy ; it lies upon him to prove that the Church in the purest Times were in the Practice of such a Form. Had the Apostles, than whose times we know of none more pure, been in the Use of it, we should probably have met with some Account of such Custom or Ufage in the New Testament. But our Adversary for Want of Texts to Favour his Affertion, produces such as do not

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He tells us, p. 187. that' Our Saviour him< self who had the Spirit in a greater Meafure than ever any Man had, yet prayed three several times, saying the same Words

, and never prayed more earnestly and fervently than when he did so. Mat xxvi. 44. Mark xiv. 39. Luke xxii. 44. whereas both the Evangelists Matthew and Mark do give an Account of Christ's praying the first and second Times in a different Forin of Words ; so that when it is said, he prayed the third time, saying the same Words, it cannot be understood of the fame Form of Expression ; besides, the Text in those Evangelists is mistranslated ; the Greek Words in both, are Τον αυτόν λόγον ειπών, saying the same Word, (not Words) by which is to be understood uttering the same Prayer or Petition for Substance, though not in the same Form of Words. As to the Evangelist Luke, he does not mention that Christ prayed three times on that Ocu cafion,

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The Vicar proceeds, ' And when his Disciples desired him to teach them to pray as John taught • his Disciples, he did not direct them to wait • for immediate Inspiration of what they were to • offer up to God in Prayer, as certainly he would

have done, if no other Prayer were acceptable to « God, but he gave them a Form and com<manded them to use it, Luke xi. 2.' But that the Evangelists themselves did not understand Christ's Direction given them to relate to a prefcribed Form of Words by them to be used, feems evident, by their own not observing the fame Form of Words in reciting it; as by Comparing the Texts, Mat. vi. 12. with Luke xi. 4. doth plainly appear.

And that our Saviour intended not the Enjoyning a prescribed Form to be repeated, is also plain, in that he gives at the -S

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