frequently put under fome Reftraints: much more then may one of our ordinary Powers. And they who call it limiting and stinting the Spirit, have no Scripture Warrant, either for the Phrafe, or the Thing which they underftand by it. Nay, fuppofing the holy Ghost did ever fo peculiarly affift in directing the Words of Prayer, why fhould we not think him as likely to have affifted in the drawing up of the established Forms, as in the extempore Performances of thofe who reject Forms, and trust to the fudden Dictates of their own Fancy?

The Spirit of Prayer and praying in or by the Spirit, are indeed Scripture Terms: but, fo far as they belong to the prefent Age, they fignify, not being furnished with Variety of Phrases in Prayer, but a much more valuable Bleffing, having religious Affections breathed into us by the holy Ghost for the Exercife of this Duty. And quenching the Spirit, in the only Senfe, which can be applied to Us, means extinguishing fuch Affections, by indulging Sin, or suffering them to die away through Negligence. God is no more delighted with Change of Expreffions, than with a Repetition of the same =

nor will ever be weary of a devout Soul, for Want of new Language. Common Reafon pronounces this: and the Bible confirms it. We find several Forms of Prayer, prefcribed on feveral Occasions in the Law of Mofes1. We find afterwards a whole Book of Forms, the Pfalms of David. We find our Saviour frequenting the Jewish Synagogue, which conftantly used a Form, and a very mean one. We find him enjoining his Difciples a Form of his own compofing for them: When ye pray, fay, Our Father, and fo on. Nay, at the very Time, when the Gift of infpired Prayer was common, there is a strong Appearance in the fourth Chapter of the Acts, that the Apostles and their Followers ufed a Form, there set down. For how else could they lift up their Voice, and fay it with one Accord, as ver. 24, affures us they did? Probably the very next Age after them practised this Method of public Worship, at least in a good Measure: and for more than 1400 Years paft it hath been without Question almost universally the only one. There is not at this Day a Chriftian Church in the World, but what uses in Part of their Ser

13.

1 Numb. vi. 22, 23, &c. x. 35, 36. Deut. xxi. 7,

m Luke xi. 2.

L 3

8. xxvi.

vice,

vice, if not throughout it, Forms of human Compofition; excepting that of Scotland, which had one immediately upon the Reformation, though it afterwards fell into Difufe; and the Diffenters from our own, who, notwithstanding, of them fing in their Affemblies Hymns that are Forms of human Compofition, without Scruple. Yet if extempore Prayers be required, extempore Praises are too. For it is equally faid, I will pray with the Spirit, and, I will fing with the Spirit.

many

It may be replied indeed, that fuppofing Forms of Prayer lawful, they are not however expedient. But if that be all, fo long as the vaftly greater, and the ruling Part think otherwife, ought not the reft to acquiefce? Is it not much less expedient to make a Separation and Divifion in the Church, when Chrift and his Apostles have so strongly prefcribed Unity and Submiffion?

But why are Forms of Prayer inexpedient? It is argued, that they cannot be altered according to Circumftances, which extempore Prayers may. And, with Refpect to private Devotion, the Argument is fo far of Weight, that though even in this, Forms well chofen are excellent Directions, yet no one fhould confine himself

closely

clofely to them, when his Condition, fpiritual or temporal, requires him to depart from them: but should omit, or add, or vary, as he perceives Occasion; in which he may well hope, that God's holy Spirit will guide him, fo far as is needful. But the Circumstances of whole Congregations, taken together, are in the Main almost always the fame: and therefore may be expreffed in the fame Words. Besides, public Offices make a stated Provifion for the more ufual Accidents that happen: and public Authority provides for the reft occafionally, from Time to Time. Indeed an established Liturgy doth not allow the Cafes of private Perfons or Families, or the Situation, real or fuppofed, of national Affairs, to be enlarged on to God, at the Discretion of the Minifter: a Thing never neceffary, and feldom proper. It is very fuffi cient, that they who defire the rest of the Affembly to join with them in Petitions or Thankf givings on fit Subjects, relating to themselves, have Opportunity afforded them of fignifying their Defire and that general Expreffions in the Service may be applied more especially to particular Purposes by each Member in his own Mind, as he conceives there is Need. If thefe Things be carefully done, Forms of Prayer will

be found not fo often defective perhaps in the Matter of uncommon and extraordinary Wants or Mercies, as extempore Prayers in what is far more neceffary, expreffing common and ordinary ones.

But fome infift, that whatever may be said, they experience, that Forms do not edify, and excite Devotion. And this may be true, while they are unaccustomed to them, and come with Prejudice against them. But would they make Trial of them for fome Time, with a ferious Endeavour of receiving Benefit from them, they would not fail to find that true Spirit of Piety raised by them in their own Hearts, of which we hope they would fee many Inftances in their Fellow-Worshippers. It is true, a

Form doth not afford the Entertainment of Novelty. But that hath nothing to do with Devotion. The Hearer may be highly delighted, the Speaker highly admired: and all this may be mere Amusement of the Fancy, and no Prayer in Reality offered up by Him, who is best pleased with it. What alone deserves that Name, is a reverent Application to God, from a deep Senfe of our Neceffities and Bleffings, and His Power and Goodness: which a Form

deliberately precompofed by the joint Counsels

of