and delights do ensue on what they do. For as what they so do, is suited to the best light they have, and men are apt to have a complacency in their own inventions, as Micah had, Judg. xvii. 13. and upon inveterate prejudices which are the guides of most men in religion; their consciences find relief in the discharge of their duty. These things, I say, are found in persons of the highest and most dreadful superstitions in the world, yea, heightened unto inexpressible agitations of mind, in horror on the one side, and raptures or ecstasies on the other. And they are all tempered and qualified according to the mode and way of worship wherein men are engaged; but in themselves they are all of the same nature, that is, natural, or effects and impressions upon nature. So it is with the Mahometans, who excel in this devotion; and so it is with. idolatrous Christians who place the excellency and glory of their profession therein. Wherefore, such devotion, such affections, will be excited by religious offices in all that are sincere in their use, whether they be of divine appointment or no. But the actings of faith and love on God through Christ, according to the gospel, or the tenor of the new covenant, with the effects produced thereby in the heart and affections, are things quite of another kind and nature : and unless men do know how really to distinguish between these things, it is to no purpose to plead spiritual benefit and advantage in the use of such forms, seeing possibly it may be no other, but of the same kind with what all false worshippers in the world have, or may have, experience of.

2. Let them diligently inquire whether the effects on their hearts, which they plead, do not proceed from a precedent preparation, a good design, and upright ends occasionally excited. Let it be supposed, that those who thus make use of, and plead for, forms of prayer, especially in public, do in a due manner prepare themselves for it by holy meditation, with an endeavour to bring their souls into a holy frame of fear, delight, and reverence of God; let it also be supposed that they have a good end and design in the worship they address themselves unto, namely, the glory of God, and their own spiritual advantage; the prayers themselves, though they should be in some things irregular, may give occasion to exercise those acts of grace which they were otherwise prepared for. And I say yet farther,

3. That whilst these forms of prayer are clothed with the general notions of prayer, that is, are esteemed as such in the minds of them that use them; are accompanied in their use with the motives and ends of prayer; express no matter unlawful to be insisted on in prayer; directing the souls of men to none but lawful objects of divine worship and prayer, the Father, Son, and Holy Spirit; and whilst men make use of them with the true design of prayer, looking after due assistance unto prayer; I do not judge there is any such evil in them as that God will not communicate his Spirit to any in the use of them, so as that they should have no holy communion with him, in and under them. Much less will I say, that God never therein regards their persons, or rejects their praying, as unlawful. For the persons and duties of men may be accepted with God when they walk and act in sincerity, according to their light, though in many things, and those of no small importance, sundry irregularities are found both in what they do, and in the manner of doing it. Where persons walk before God in their integrity, and practise nothing contrary to their light and conviction in his worship, God is merciful unto them, although they order not every thing according to the rule and measure of the word. So was it with them who came to the passover in the days of Hezekiah; they had not cleansed themselves, but did eat the passover otherwise than it was written;' 2 Chron. xxx. 18. For whom the good king made the solemn prayer suited to their occasion, The good Lord pardon every one that prepareth his heart to seek the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary;' and the Lord hearkened unto Hezekiah, and healed the people; ver. 18-20. Here was a duty for the substance of it appointed of God: but in the manner of its performance there was a failure, they did it not according to what was written, which is the sole rule of all religious duties. This, God was displeased withal, yet graciously passed by the offence, and accepted them whose hearts were upright in what they did. In the mean time, I do yet judge, that the use of them is in itself obstructive of all the principal ends of prayer and sacred worship. Where they are alone used, they are opposite to the edification of the church, and where they are imposed to the absolute exclusion of other prayer, are

destructive of its liberty, and render a good part of the purchase of Christ of nene effect.

Things being thus stated, it will be inquired, whether the use of such forms of prayer is lawful or no. To this inquiry something shall be returned briefly, in way of answer, and an end put unto this discourse. And I say,

1. To compose and write forms of prayer to be directive and doctrinal helps unto others, as to the matter and method to be used in the right discharge of this duty, is lawful, and may in some cases be useful. It were better, it may be, if the same thing were done in another way suited to give direction in the case, and not cast into the form of a prayer, which is apt to divert the mind from the due consideration of its proper end and use, unto that which is not so. But this way of instruction is not to be looked on as unlawful, merely for the form and method whereinto it is cast, whilst its true use only is attended unto.

2. To read, consider, and meditate, upon such written prayers, as to the matter and arguments of prayer expressed in them, composed by persons from their own experience and the light of Scripture directions, or to make use of expressions set down in them where the hearts of them that read them are really affected, because they find their state and condition, their wants and desires, declared in them, is not unlawful, but may be of good use unto some; though I must acknowledge I never heard any expressing any great benefit which they had received thereby. But it is possible that some may so do. For no such freedom of prayer is asserted, as should make it unlawful for men to make use of any proper means the better to enable them to pray. Nor is any such ability of prayer granted, as to supersede the duty of using means for the increase and furtherance of it.

3. To set up and prescribe the use of such forms universally, in opposition and unto the exclusion of free prayer by the aid of the spirit of grace, is contrary not only to many divine precepts before insisted on, but to the light of nature itself, requiring every man to pray, and on some occasions necessitating them thereunto. But, whatever be the practice of some men, I know not that any such opinion is pleaded for, and so shall not farther oppose it.

4. It is not inquired, whether forms of prayer, especially as they may be designed unto and used for other ends, and not to be read instead of prayer, have in their composition any thing of intrinsical evil in them; for it is granted they have not: but the inquiry is, whether in their use as prayers they are not hinderances unto the right discharge of the duty of prayer according to the mind of God, and so may be unlawful in that respect. For I take it as granted, that they are no where appointed of God for such a use, no where commanded so to be used; whence an argument may be formed against their having any interest in divine acceptable worship, but it is not of our present consideration. For if on the accounts mentioned, they appear not contrary unto, or inconsistent with, or are not used in a way exclusive of that work of the Holy Spirit in prayer which we have described from the Scripture, nor are reducible unto any divine prohibition, whilst I may enjoy my own liberty, I shall not contend with any about them. Nor shall I now engage into the examination of the arguments that are pleaded in their behalf, which some have greatly multiplied, as I suppose, not much to the advantage of their cause. For in things of religious practice, one testimony of Scripture rightly explained and applied, with the experience of believers thereon, is of more weight and value than a thousand dubious reasonings, which cannot be evidently resolved into those principles; wherefore some few additional considerations shall put an issue unto this discourse.

1. Some observe that there are forms of prayer composed and prescribed to be used both in the Old Testament and the New. Such, they say, was the form of blessing prescribed unto the priests on solemn occasions; Num. vi. 24-26. And the Psalms of David, as also the Lord's Prayer in the New Testament. (1.) If this be so, it proves that forms of prayer are not intrinsically evil, which is granted, yet may the use of them be unnecessary. (2.) The argument will not hold so far as it is usually extended, at least; God himself hath prescribed some forms of prayer to be used by some persons on some occasions, therefore, men may invent, yea, and prescribe those that shall be for common and constant use. He who forbade all images, or all use of them in sacred

things, appointed the making of the cherubims in the tabernacle and temple. (3.) The argument from the practice in use under the Old Testament in this matter, if any could thence be taken, when the people were carnal, and tied up unto carnal ordinances, unto the duty and practice of believers under the New Testament, and a more plentiful effusion of the Spirit, hath been before disproved. (4.) The words prescribed unto the priests were not a prayer properly, but an authoritative benediction, and an instituted sign of God's blessing the people; for so it is added in the explication of that ordinance, they shall put my name upon the children of Israel, and I will bless them;' ver. 27. (5.) David's psalms were given out by immediate inspiration, were most of them mystical and prophetical, appointed to be used in the church, as all other Scriptures, only some of them in a certain manner, namely, of singing; and that manner also determined by divine appointment. (6.) That any form of prayer is appointed in the New Testament to be used as a form, is neither granted nor can be proved. (7.) Give us prayers composed by divine inspiration with a command for their use, with the time, manner, and form of their usage, which these instances prove to be lawful, if they prove any thing in this case, and there will be no contest about them. (8.) All and every one of the precedents or examples which we have in the whole Scripture, of the prayers of any of the people of God, men or women, being all accommodated to their present occasions, and uttered in the freedom of their own spirits, do all give testimony unto free prayer, if not against the use of forms in that duty.

2. Moreover, it seems that when any one prayeth, his prayer is a form unto all that join with him, whether in families or church assemblies; which some lay great weight upon, though I am not able to discern the force of it in this case. For, (1.) the question is solely about him that prayeth, and his discharge of duty according to the mind of God, and not concerning them who join with him. (2.) The conjunction of others with him that prayeth according to his ability, is an express command of God. (3.) Those who so join are at liberty, when it is their duty, to pray themselves. (4.) That which is not a form in itself, is not a form to any; for there is more required to make it so, than merely that the words