Certain cases of conscience resolved concerning the lawfulness of joyning with forms of prayer in publick worship. Part I ...
Scott, John, 1639-1695.
1683
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Certain cases of conscience resolved concerning the lawfulness of joyning with forms of prayer in publick worship. Part I ...
Scott, John, 1639-1695.
56 p.
Printed by Henry Hills, Jun. for Fincham Gardiner ...,
London :
1683.
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eng
Prayer -- Early works to 1800.
Public worship -- Early works to 1800.
Conscience -- Early works to 1800.
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CERTAIN
Cases
of
Conscience
RESOLVED
,
Concerning
the
Lawfulness
of
Joyning
WITH
Forms
of
Prayer
IN
Publick
Worship
.
PART
I.
VIZ.
I.
Whether
the
using
of
Forms
of
Prayer
,
doth
not
stint
and
limit
the
Spirit
.
II.
Whether
the
using
Publick
Forms
of
Prayer
be
not
a
sinful
omission
of
the
Ministerial
Gift
of
Prayer
.
III.
Whether
Praying
by
a
Publick
Form
doth
not
deaden
the
Devotion
of
Prayer
.
LONDON
:
Printed
by
Henry
Hills
,
Jun.
for
Fincham
Gardiner
at
the
White
Horse
in
Ludgate-street
,
1683.
Books
Printed
by
FINCHAM
GARDINER
.
A
Continuation
and
Vindication
of
the
Defence
of
Dr.
Stillingfleets
Unreasonableness
of
Separation
,
in
Answer
to
Mr.
Baxter
,
and
Mr.
Lob
,
&c.
A
Perswasion
to
Communion
with
the
Church
of
England
.
A
Resolution
of
some
Cases
of
Conscience
,
which
Respect
Church-Communion
.
The
Case
of
indifferent
things
,
used
in
the
Worship
of
God
,
Proposed
and
Stated
by
considering
these
Questions
,
&c.
A
Discourse
about
Edification
.
Considerations
of
present
use
,
considering
the
Danger
Resulting
from
the
Change
of
our
Church-Government
.
The
Resolution
of
this
Case
of
Conscience
,
Whether
the
Church
of
England
'
s
Symbolizing
so
far
as
it
doth
with
the
Church
of
Rome
,
makes
it
Unlawful
to
hold
Communion
with
the
Church
of
England
?
A
Letter
to
Anonymus
,
in
Answer
to
his
Three
Letters
to
Dr.
Sherlock
about
Church-Communion
.
A
RESOLUTION
OF
THE
Cases
of
Conscience
,
Which
concern
the
Use
of
FORMS
of
PRAYER
.
ONE
of
the
main
Points
which
our
dissenting
Brethren
insist
on
to
justifie
their
Separation
from
our
Church
,
is
,
That
our
Publick
Worship
is
perform'd
in
a
Form
of
Words
of
Man's
Invention
;
which
,
they
conceive
,
is
unlawful
;
for
hereby
,
say
some
of
them
,
the
Holy
Spirit
,
who
inspires
our
Prayer
,
is
stinted
and
limited
,
and
hereby
the
Gift
of
Prayer
,
say
others
,
which
the
Holy
Spirit
communicates
to
Ministers
,
to
inable
them
to
express
the
Devotions
of
their
Congregations
to
God
,
is
rendred
useless
;
and
not
only
so
,
but
even
the
Devotions
of
the
Congregation
too
are
mightily
deaden'd
,
by
being
continually
express'd
in
the
same
form
of
words
:
besides
,
that
the
wants
of
Christians
being
various
,
casual
,
and
emergent
,
cannot
be
so
fully
represented
in
a
fixt
Form
,
as
in
conceiv'd
Prayers
,
which
upon
the
account
of
their
variation
in
Expressions
,
may
be
the
better
extended
to
the
continual
variations
of
Mens
cases
and
circumstances
:
besides
all
which
,
say
they
,
we
have
no
warrant
for
the
use
of
Forms
,
either
in
Scripture
,
or
pure
Antiquity
;
and
if
we
had
,
yet
an
universal
imposition
of
them
,
can
by
no
means
be
lawfully
compli'd
with
:
this
,
according
to
the
best
recollection
I
can
make
,
is
the
sum
of
what
our
Brethren
urge
against
the
lawfulness
of
joyning
with
us
in
a
stated
Liturgy
,
or
Form
of
Publick
Worship
:
and
therefore
,
in
order
to
the
satisfying
their
Consciences
in
this
matter
,
I
shall
reduce
their
whole
Plea
to
these
following
Cases
,
and
indeavour
a
plain
and
clear
resolution
of
them
.
1.
Whether
Praying
in
a
Form
of
Words
,
doth
not
stint
or
limit
the
Spirit
of
Prayer
?
2.
Whether
the
Use
of
Publick
Forms
of
Prayer
,
be
not
a
sinful
neglect
of
the
Ministerial
Gift
of
Prayer
?
3.
Whether
the
constant
Use
of
the
same
Form
of
Prayer
,
doth
not
very
much
deaden
the
Devotion
of
Prayer
?
4.
Whether
the
common
wants
of
Christian
Congregations
may
not
be
better
represented
in
conceiv'd
Prayer
,
than
in
a
Form
of
Prayer
?
5.
Whether
there
be
any
warrant
for
Forms
of
Prayer
,
either
in
Scripture
,
or
pure
Antiquity
?
6.
Whether
,
supposing
Forms
to
be
lawful
,
the
imposition
of
them
can
be
lawfully
compli'd
with
?
Case
I.
Whether
Praying
in
a
Form
of
Words
,
doth
not
stint
and
limit
the
Spirit
of
Prayer
?
In
order
to
the
resolution
of
this
Case
,
it
will
be
necessary
to
explain
first
,
what
it
is
that
the
Scripture
attributes
to
the
Spirit
in
Prayer
;
and
secondly
,
what
is
meant
by
stinting
or
limiting
the
Spirit
in
Prayer
.
1.
What
is
it
that
the
Scripture
attributes
to
the
Spirit
in
Prayer
?
I
answer
,
there
are
some
things
attributed
to
him
which
were
extraordinary
,
and
temporary
;
and
others
that
are
ordinary
,
fixt
,
and
standing
:
The
through
state
and
distinguishing
of
which
will
very
much
contribute
to
the
resolution
of
this
present
Case
,
and
therefore
I
shall
insist
more
largely
upon
it
.
First
,
I
say
there
are
some
things
attributed
to
the
Holy
Spirit
in
this
matter
of
Prayer
which
were
extraordinary
and
temporary
;
and
that
was
the
immediate
Inspiration
of
the
matter
of
Prayer
,
together
with
an
ability
to
express
and
utter
it
in
known
or
unknown
Languages
:
thus
as
for
the
immediate
inspiration
of
the
matter
of
Prayer
,
we
read
in
the
Old
Testament
of
Prayers
and
Praises
,
which
,
upon
special
occasions
,
were
immediately
indited
by
Divine
Inspiration
:
for
so
when
Hannah
presented
her
Son
to
the
Lord
in
Shiloh
,
the
Text
only
saith
,
that
she
praid
,
and
said
;
but
the
Targum
paraphrases
it
,
that
she
praid
by
the
Spirit
of
Prophesie
,
and
accordingly
praying
and
praising
by
immediate
inspiration
,
is
frequently
call'd
prophesying
:
So
1
Sam.
10.
5.
The
Spirit
of
the
Lord
shall
come
upon
thee
,
and
thou
shall
prophesie
;
that
is
,
as
Expositors
generally
interpret
it
,
thou
shalt
utter
Spiritual
Psalms
and
Hymns
by
immediate
inspiration
on
the
place
;
and
to
the
same
purpose
is
the
word
used
Numb
.
11.
25.
1
Chron.
25.
1.
and
accordingly
in
the
New
Testament
it
is
said
of
Zacharias
,
that
he
was
filled
with
the
Holy
Ghost
,
and
prophesied
,
saying
,
blessed
be
the
Lord
God
of
Israel
,
&c.
The
matter
of
all
which
Prayers
and
Praises
,
together
with
those
in
the
Book
of
Psalms
,
and
sundry
others
recorded
in
Scripture
,
was
immediately
dictated
to
those
inspir'd
persons
by
the
Holy
Ghost
,
and
deliver'd
by
them
without
any
recourse
to
their
own
invention
or
consideration
,
though
as
to
the
words
of
them
,
it
may
be
justly
question'd
,
whether
they
were
not
left
to
their
own
composure
,
as
it
seems
very
probable
,
the
words
of
all
other
inspirations
were
;
for
considering
how
the
inspired
persons
differ'd
in
their
stile
,
according
as
they
differ'd
in
their
education
,
in
their
natural
parts
,
and
intellectual
improvements
,
it
is
very
likely
they
themselves
composed
and
worded
their
own
inspirations
,
the
Spirit
of
God
taking
care
only
so
to
oversee
and
direct
them
,
that
their
words
might
not
misrepresent
their
matter
;
and
if
so
,
how
much
less
reason
have
we
to
suppose
,
that
the
Spirit
inspires
the
words
of
our
Prayers
:
but
this
I
shall
not
insist
on
.
However
,
after
that
great
descent
of
the
Holy
Ghost
at
Pentecost
,
wherein
the
Gift
of
Tongues
was
communicated
to
enable
the
first
Planters
of
the
Gospel
,
to
propagate
it
through
the
World
,
it
's
certain
that
not
only
the
Matter
of
their
Prayers
,
but
even
the
very
Language
too
in
which
they
express
them
,
was
immediately
inspired
,
insomuch
that
they
were
not
only
inabled
to
Pray
upon
the
place
in
apt
and
fluent
Expressions
,
but
also
to
Pray
in
Languages
,
which
they
never
understood
before
,
and
which
even
then
they
understood
but
very
imperfectly
,
and
also
to
interpret
those
Prayers
into
the
vulgar
Language
,
which
themselves
or
others
had
utter'd
in
unknown
Tongues
;
and
this
,
among
others
,
the
Apostle
calls
a
Spiritual
Gift
,
1
Cor.
12.
1.
which
,
as
I
remember
,
is
the
only
place
where
the
Gift
of
Prayer
is
mention'd
in
Scripture
:
and
in
1
Cor.
14.
14.
it
is
also
call'd
a
Spirit
,
where
he
gives
us
an
account
at
large
of
this
miraculous
way
of
praying
.
Now
that
this
miraculous
Gift
of
praying
in
,
and
interpreting
Prayers
out
of
unknown
Tongues
was
extraordinary
,
and
temporary
,
and
peculiar
to
the
Primitive
Ages
of
Christianity
,
is
evident
,
because
the
design
of
it
was
not
only
to
inable
the
first
Planters
of
the
Gospel
to
perform
their
Ministerial
Office
in
the
vulgar
Languages
of
the
several
Nations
they
were
sent
to
,
but
also
to
be
a
sign
from
God
,
as
all
other
Miracles
were
,
for
the
confirmation
of
the
Gospel
;
for
so
the
Apostle
tells
us
,
1
Cor.
14.
22.
That
Tongues
were
for
a
sign
,
not
to
them
that
believe
,
but
to
them
that
believe
not
:
and
therefore
since
it
's
granted
of
all
hands
,
that
the
Gift
of
Miracles
was
extraordinary
,
and
intended
only
for
a
demonstration
of
the
Gospel
to
the
Infidel
World
,
and
after
that
to
cease
,
there
can
be
no
doubt
but
this
miraculous
Gift
of
Prayer
was
so
too
.
But
that
the
Spirits
inditing
the
Matter
,
and
,
if
you
will
,
the
words
of
those
inspired
Prayers
,
was
also
extraordinary
,
will
require
a
larger
proof
;
because
it
is
look'd
upon
by
many
of
our
dissenting
Brethren
as
an
ordinary
and
standing
Gift
,
which
the
Spirit
doth
and
will
communicate
to
all
successive
Ages
of
the
World.
Against
this
Opinion
of
theirs
therefore
I
shall
briefly
offer
these
following
Reasons
to
their
consideration
:
1.
That
there
is
no
promise
of
any
such
Gift
,
and
therefore
no
reason
to
expect
the
continuance
of
it
.
For
whatsoever
standing
and
ordinary
benefits
we
receive
from
God
,
we
receive
them
by
vertue
of
the
New
Covenant
,
in
which
he
hath
promised
to
us
all
those
good
things
which
we
can
reasonably
expect
at
his
hands
;
and
the
promise
of
God
being
the
only
foundation
of
our
hope
,
it
is
presumption
to
promise
our selves
what
he
hath
not
promised
us
:
but
now
in
all
the
New
Covenant
we
have
not
the
least
intimation
of
any
such
promise
,
viz.
That
the
Spirit
will
immediately
indite
to
us
the
Matter
and
Expressions
of
our
Prayers
;
For
as
for
that
of
Zachary
12.
10.
which
is
the
only
promise
that
is
pretended
in
the
case
,
it
's
evident
,
at
first
sight
,
that
it
's
nothing
to
the
purpose
;
I
will
pour
out
upon
the
Inhabitants
of
Jerusalem
the
Spirit
of
Grace
and
Supplications
,
and
they
shall
look
upon
me
whom
they
have
pierc'd
,
and
they
shall
mourn
.
What
is
all
this
to
the
immediate
inspiration
of
the
Matter
and
Expressions
of
our
Prayer
,
when
it
's
plain
,
that
the
Spirit
of
Supplication
here
is
the
same
with
the
Spirit
of
Grace
,
or
of
inward
Piety
and
Devotion
?
even
as
the
following
words
imply
,
and
they
shall
look
upon
me
whom
they
have
pierced
,
and
mourn
:
that
is
,
for
their
horrid
sin
of
crucifying
me
.
But
that
there
is
no
such
promise
in
the
New
Covenant
is
evident
,
from
what
is
acknowledged
of
all
hands
,
viz.
That
there
are
many
good
Christians
who
could
never
pretend
to
any
such
inspiration
,
who
are
some
of
them
fain
to
be
beholding
to
their
own
recollection
and
invention
for
the
Matter
and
Words
of
their
Prayers
,
and
others
,
for
want
of
a
sufficient
quickness
of
invention
,
to
be
beholding
to
Forms
of
Prayer
of
other
mens
composure
;
neither
of
which
they
need
,
were
they
immediately
inspir'd
:
And
I
am
very
confident
't
would
be
look'd
upon
by
all
sober
Diffenters
as
a
very
rash
and
unjust
censure
to
affirm
,
that
a
man
cannot
be
a
good
Christian
,
who
doth
not
pray
by
immediate
inspiration
,
but
is
always
fain
to
depend
either
on
his
own
invention
,
or
a
Form
of
Prayer
for
the
Matter
and
Expressions
of
his
Devotions
:
and
if
so
,
how
can
this
consist
with
a
standing
promise
of
immediate
inspiration
of
Prayer
in
the
New
Covenant
?
unless
we
will
suppose
that
there
are
Blessings
promised
in
the
New
Covenant
,
to
which
good
Christians
may
have
no
right
or
title
,
and
of
which
they
may
never
actually
partake
,
which
is
utterly
to
destroy
the
nature
of
the
Covenant
,
which
extends
to
all
who
perform
the
conditions
of
it
,
and
to
cut
off
all
our
dependance
upon
it
.
2.
That
as
there
is
no
promise
,
so
there
is
no
need
of
any
such
immediate
inspiration
.
'T
is
true
,
Christ
hath
promised
by
his
Spirit
,
to
be
with
us
to
the
end
of
the
World
,
and
assur'd
us
,
that
he
will
give
his
Spirit
unto
every
one
that
asks
,
and
to
what
end
hath
he
promised
this
,
but
only
to
supply
our
Necessities
,
and
inable
us
to
perform
those
Duties
,
which
,
through
our
own
impotency
,
we
cannot
perform
without
him
?
for
so
he
argues
from
the
readiness
of
Parents
,
to
supply
their
Children
with
what
is
necessary
to
their
bodily
life
and
subsistence
,
to
the
readiness
of
God
to
bestow
his
Spirit
(
that
is
to
all
the
purposes
that
are
necessary
to
their
Spiritual
Life
,
as
the
parallel
plainly
implies
)
upon
them
that
ask
him
.
So
that
all
we
can
expect
by
vertue
of
these
promises
is
only
this
,
That
the
Spirit
of
God
will
be
ready
to
aid
and
assist
us
in
all
those
necessary
cases
,
wherein
our
Duty
and
Spiritual
Life
is
concern'd
;
and
therefore
if
there
be
no
necessity
of
an
immediate
inspiration
of
either
Matter
or
Words
to
inable
us
to
Pray
,
it
is
an
unwarrantable
presumption
to
expect
it
by
vertue
of
these
or
such
like
promises
.
And
that
there
is
no
necessity
,
I
conceive
,
is
very
apparent
;
for
,
First
,
As
for
the
Matter
of
our
Prayers
,
the
Holy
Spirit
hath
already
sufficiently
reveal'd
it
to
us
in
the
Gospel
,
and
as
plainly
instructed
us
what
we
are
to
pray
for
,
as
he
can
be
suppos'd
to
do
by
any
immediate
inspiration
:
so
that
with
a
very
little
consideration
,
we
may
thence
easily
recollect
what
it
is
that
we
need
,
and
what
we
are
warranted
and
commanded
to
pray
for
;
and
for
a
summary
of
the
whole
,
we
need
go
no
further
than
our
Churches
Catechism
,
which
in
answer
to
that
Question
,
after
the
Lord's
Prayer
,
What
desirest
thou
of
God
in
this
Prayer
?
sums
up
the
whole
matter
of
our
Prayer
in
a
few
,
plain
,
and
easie
words
.
And
to
suppose
,
after
such
a
clear
revelation
of
the
matter
of
Prayer
,
a
necessity
of
immediate
inspiration
of
it
,
is
in
effect
to
suppose
,
that
we
have
neither
reason
enough
to
understand
the
sense
of
plain
words
,
nor
memory
enough
to
retain
and
recollect
it
.
But
against
this
,
that
passage
of
St.
Paul
is
objected
by
our
Brethren
,
Rom.
8.
26.
We
know
not
what
we
should
pray
for
as
we
ought
,
but
the
Spirit
it self
maketh
intercession
for
us
with
groanings
,
which
cannot
be
utter'd
.
From
which
words
,
We
know
not
what
to
pray
for
as
we
ought
,
they
infer
,
that
how
plainly
soever
the
matter
of
Prayer
is
reveal'd
to
us
,
we
cannot
in
all
cases
know
what
it
is
without
an
immediate
inspiration
:
which
must
either
suppose
,
that
all
matter
of
Prayer
is
not
plainly
reveal'd
to
us
,
or
that
though
it
be
,
we
cannot
understand
it
;
whereas
the
Apostles
words
imply
neither
the
one
nor
t'other
,
for
it
's
plain
those
words
,
we
know
not
what
to
pray
for
,
are
not
to
be
understood
simply
,
but
with
reference
to
,
as
we
ought
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
what
to
pray
for
as
we
ought
,
we
know
not
;
which
plainly
refers
to
the
manner
,
and
not
to
the
matter
of
our
Prayer
,
how
to
pray
for
any
thing
with
that
fervency
of
desire
,
that
dependance
upon
,
and
resignation
to
God
,
as
we
ought
,
of
our selves
,
we
know
not
without
the
assistance
of
the
Spirit
of
God
;
if
therefore
the
Spirit
hath
already
sufficiently
reveal'd
to
us
,
what
the
matter
of
Prayer
is
,
(
as
he
must
be
suppos'd
to
do
,
if
the
Scriptures
be
sufficient
)
I
see
no
necessity
why
he
should
reveal
it
again
by
immediate
inspiration
;
and
if
there
be
no
necessity
of
it
,
I
know
no
warrant
we
have
to
expect
it
:
But
then
,
2.
As
for
the
Words
of
Prayer
,
by
which
we
are
to
express
the
Matter
of
it
,
what
necessity
can
there
be
that
these
should
be
immediately
dictated
to
us
,
when
as
if
we
have
not
quickness
enough
of
fancy
and
invention
to
express
our
wants
and
desires
in
our
own
words
,
we
may
readily
supply
that
defect
by
Forms
of
Prayer
of
other
Mens
composure
,
which
with
very
short
additions
and
variations
of
our
own
,
we
may
easily
adapt
to
all
our
particular
cases
and
circumstances
?
and
to
imagin
that
with
such
helps
and
assistances
we
cannot
word
our
desires
to
God
without
an
immediate
inspiration
,
is
to
suppose
,
that
we
are
meer
whispering
Pipes
,
that
can
breath
out
nothing
but
what
is
breath'd
into
us
.
3.
That
as
there
is
neither
promise
,
nor
need
of
any
such
immediate
inspiration
of
Prayer
,
so
there
is
no
certain
sign
or
testimony
of
it
remaining
among
us
:
whenever
God
inspir'd
men
with
Divine
matter
and
words
,
his
way
was
always
to
attest
the
divinity
of
their
inspiration
with
some
certain
sign
by
which
themselves
,
and
others
,
might
be
well
assur'd
of
it
;
and
though
at
this
distance
from
the
inspired
Ages
we
cannot
certainly
determin
by
what
token
it
was
that
the
Prophets
knew
the
divinity
of
their
own
inspirations
while
they
were
seiz'd
with
them
;
yet
this
we
know
,
that
after
they
were
deliver'd
of
them
,
God
always
took
care
to
attest
them
by
some
miraculous
operation
:
for
so
Miracles
are
styled
by
the
Apostle
,
the
evidence
and
demonstration
of
the
Spirit
,
as
being
the
constant
signs
and
tokens
of
Divine
inspiration
;
and
indeed
without
such
signs
to
distinguish
it
from
false
pretences
,
we
were
better
be
without
inspiration
,
than
with
it
,
because
we
shall
be
left
under
an
unavoidable
necessity
,
either
of
admitting
all
inspirations
which
pretend
to
be
divine
,
or
of
rejecting
all
that
are
truly
so
:
as
to
instance
in
this
case
of
Prayer
,
we
know
't
is
possible
for
men
to
have
the
matter
and
words
of
it
dictated
to
them
by
a
natural
,
or
Diabolical
,
as
well
as
a
Divine
Enthusiasm
,
and
therefore
it
is
highly
requisit
if
such
Divine
Enthusiasm
,
or
Inspiration
,
be
continu'd
to
us
,
that
the
proper
signs
and
testimonies
of
it
should
be
continu'd
too
,
that
so
we
may
be
able
to
distinguish
that
which
is
divine
,
from
that
which
is
natural
or
diabolical
;
otherwise
we
must
either
conclude
them
all
to
be
natural
,
or
diabolical
,
or
believe
them
all
to
be
divine
,
and
entertain
them
accordingly
.
If
you
say
there
is
no
need
of
either
,
because
the
Scripture
is
sufficient
to
distinguish
them
;
I
answer
,
that
though
the
Scripture
may
be
sufficient
to
distinguish
the
matter
of
the
inspiration
,
whether
it
be
true
or
false
,
yet
it
is
not
sufficient
to
distinguish
the
inspiration
it self
,
whether
it
be
divine
,
or
natural
,
or
diabolical
:
For
First
,
As
for
natural
Enthusiasm
,
it
is
not
at
all
impossible
for
a
man
to
pray
agreeably
to
Scripture
by
natural
inspiration
,
by
which
I
mean
a
natural
or
accidental
fervency
of
temper
,
arising
either
from
a
constant
heat
of
constitution
,
or
a
casual
agitation
of
the
spirits
,
occasion'd
either
by
vapours
of
heated
melancholy
,
or
an
intermixture
of
sharp
and
feaverish
humours
with
the
blood
;
which
as
all
men
know
,
who
understand
any
thing
of
the
nature
and
composition
of
humane
bodies
,
naturally
heightens
and
impregnates
the
fancy
,
and
causes
the
images
of
things
to
come
faster
into
it
,
and
appear
more
distinct
in
it
,
and
consequently
produces
a
very
ready
invention
of
matter
and
extraordinary
fluency
of
words
:
so
that
if
under
a
fit
of
this
natural
fervency
,
a
man's
fancy
happens
to
run
upon
God
and
Religion
,
he
cannot
fail
to
pray
with
great
readiness
and
fluency
,
and
sometimes
with
that
extraordinary
passion
and
enlargement
,
as
shall
cause
him
assuredly
to
believe
himself
immediately
inspired
by
the
Spirit
of
God
:
of
the
truth
of
which
,
instances
enough
might
be
given
not
only
among
Christians
,
but
also
among
the
Devoto's
of
Mahomet
,
and
the
Poets
and
Orators
of
the
Heathens
,
whose
fancies
have
been
very
often
so
strangely
exalted
by
the
fervour
of
their
temper
,
or
disease
,
that
not
only
they
themselves
,
but
they
that
heard
them
,
believed
that
they
were
inspired
by
God.
Supposing
then
,
that
under
a
fit
of
this
natural
Enthusiasm
a
man
should
pray
agreeably
to
Scripture
,
how
shall
he
be
able
to
know
by
Scripture
whether
the
present
inspiration
he
is
under
,
be
natural
,
or
divine
?
and
how
will
it
be
possible
for
him
to
avoid
,
many
times
,
attributing
the
natural
effects
of
his
temper
,
or
disease
,
to
the
immediate
operation
of
the
Spirit
of
God
?
But
you
will
say
,
we
all
agree
that
the
Spirit
of
God
inspires
good
men
with
holy
and
fervent
affections
in
their
Prayers
,
and
yet
it
cannot
be
deni'd
that
this
fervency
of
affection
doth
sometimes
also
proceed
from
the
present
temper
of
our
bodies
,
notwithstanding
which
,
we
have
no
other
sign
or
testimony
besides
that
of
Scripture
,
whereby
to
distinguish
when
't
is
divine
,
and
when
natural
;
doth
not
therefore
the
want
of
such
sign
as
effectually
conclude
against
the
Spirits
inspiring
the
fervour
of
our
Prayers
,
as
against
his
inspiring
the
matter
and
words
of
them
?
I
answer
,
no
;
For
,
as
for
the
former
,
we
have
a
sure
word
of
promise
,
which
we
have
not
for
the
latter
;
and
therefore
if
we
can
claim
the
promise
,
we
have
just
reason
to
conclude
when
we
feel
our
affections
actually
excited
,
that
how
much
soever
other
causes
might
contribute
to
it
,
the
Holy
Spirit
was
the
principal
cause
;
but
where
we
have
no
promise
,
we
have
no
ground
for
such
conclusion
:
besides
which
,
we
have
no
such
need
of
signs
to
enable
us
to
distinguish
in
the
one
case
,
as
in
the
other
;
For
as
for
the
inspiration
of
affection
,
we
may
easily
distinguish
whether
it
be
natural
or
divine
,
by
our
own
sense
;
if
our
present
fervour
be
accompanied
with
a
fixt
and
constant
devotion
of
soul
,
we
may
certainly
conclude
,
that
the
same
Spirit
which
inspired
the
one
,
inspired
the
other
;
and
whether
it
be
so
accompanied
or
no
,
that
natural
sense
and
feeling
we
have
of
our
own
motions
and
affections
,
will
quickly
inform
us
,
and
we
have
no
more
need
of
an
outward
sign
to
satisfie
us
in
this
matter
,
than
we
have
to
know
whether
we
are
hungry
or
thirsty
:
but
if
the
present
fervour
of
our
affections
in
Prayer
be
only
a
sudden
fit
and
pang
of
devotion
,
that
finds
and
leaves
us
habitually
indevout
,
we
have
just
reason
to
conclude
,
that
't
is
intirely
owing
to
our
present
bodily
temper
:
whether
therefore
our
affections
in
Prayer
are
inspired
by
God
,
our
own
sense
will
inform
us
,
if
we
impartially
consult
it
;
but
whether
our
matter
and
words
are
so
,
no
sense
we
have
can
resolve
us
:
we
may
feel
the
matter
of
our
Prayer
pour
in
upon
us
with
extraordinary
readiness
,
and
be
inabled
to
pour
it
out
again
with
extraordinary
fluency
,
and
yet
all
this
may
proceed
from
our
own
fancy
and
invention
,
quickned
and
enlarg'd
by
meerly
natural
Enthusiasm
;
and
therefore
,
unless
we
had
some
other
sign
,
besides
that
of
Scripture
,
't
will
be
impossible
for
us
to
distinguish
between
a
divine
and
natural
inspiration
of
matter
and
words
,
because
that
which
is
natural
,
may
be
as
agreeable
to
Scripture
,
as
that
which
is
suppos'd
to
be
divine
;
and
God
hath
given
us
no
inward
sense
to
distinguish
between
one
and
t'other
:
and
can
it
be
imagin'd
that
had
he
meant
to
continue
this
Gift
of
inspiration
to
us
,
he
would
have
thus
left
us
in
the
dark
concerning
it
,
without
any
certain
sign
whereby
we
might
distinguish
,
whether
it
be
from
his
Spirit
,
or
from
an
ill-affected
Spleen
,
or
a
Feaver
?
But
then
,
secondly
,
as
for
Diabolical
Inspirations
of
Matter
and
Words
in
Prayer
,
we
have
sundry
very
probable
Instances
,
such
as
Major
Weir
,
who
is
said
to
have
received
his
Inspirations
through
a
Staff
,
Hacket
,
David
George
,
and
that
Monster
of
wickedness
,
John
Basilides
Duke
of
Russia
,
who
were
all
of
them
possess'd
with
such
a
wonderful
Gift
of
Prayer
,
as
did
not
only
charm
and
ravish
those
that
heard
them
,
but
seem'd
,
in
the
opinion
of
the
most
wise
and
impartial
,
to
exceed
the
power
of
nature
;
which
renders
it
very
probable
that
the
matter
of
their
Prayers
was
for
the
most
part
agreeable
to
Scripture
,
otherwise
't
is
hardly
conceivable
how
they
could
have
procured
to
themselves
so
many
admirers
,
and
abused
so
many
honest
minds
into
a
belief
that
they
were
immediately
inspired
by
God.
And
since
by
inspiring
his
Votaries
with
such
matter
of
Prayer
as
is
agreeable
to
Scripture
,
the
Devil
may
sometimes
serve
his
own
ends
,
since
he
may
thereby
puff
up
giddy
minds
with
pride
,
and
self-conceit
,
and
more
effectually
recommend
Seducers
and
false
Teachers
to
the
World
;
't
is
very
reasonable
,
to
suppose
that
this
subtle
Agent
who
so
throughly
understands
his
own
game
,
will
in
some
cases
be
forward
enough
to
do
it
;
and
if
in
any
case
we
may
reasonably
suppose
,
that
the
Devil
may
inspire
men
with
such
matter
of
Prayer
as
is
agreeable
to
Scripture
,
then
we
can
never
certainly
distinguish
by
Scripture
,
whether
it
be
the
Spirit
of
God
,
or
the
Devil
,
that
inspires
us
.
And
can
we
,
without
blaspheming
the
goodness
of
God
,
imagin
,
that
if
he
had
continu'd
this
Gift
of
immediate
inspiration
to
us
,
he
would
have
neglected
to
continue
such
signs
and
testimonies
of
it
as
are
necessary
to
distinguish
it
from
the
inspirations
of
the
Devil
?
doubtless
't
is
much
better
for
us
that
this
Gift
should
be
totally
withdrawn
,
and
that
as
to
the
matter
and
expressions
of
our
Prayer
,
we
should
be
left
to
the
guidance
of
Scripture
and
Reason
,
than
that
by
the
continuance
of
it
without
some
certain
sign
to
know
and
distinguish
it
,
we
should
be
left
under
a
fatal
necessity
,
either
of
rejecting
Divine
Inspirations
,
or
of
admitting
Diabolical
for
Divine
.
And
therefore
since
we
have
no
such
sign
continu'd
among
us
,
we
have
all
the
reason
in
the
world
to
conclude
,
that
this
Gift
is
discontinu'd
,
and
ceas'd
:
especially
considering
that
we
have
not
only
no
certain
sign
of
any
such
inspiration
in
the
conceiv'd
Prayers
of
those
which
most
pretend
to
it
,
but
many
very
certain
ones
of
the
contrary
;
I
will
instance
in
sour
.
1.
The
great
impertinence
,
and
nonsense
,
and
rudeness
,
to
say
no
worse
,
that
are
sometimes
mingled
with
these
Extempore
Prayers
.
I
will
not
give
Instances
of
this
,
because
it
is
so
notorious
,
that
our
Brethren
themselves
cannot
but
in
part
acknowledge
it
:
now
to
attribute
these
faults
of
conceiv'd
Prayers
,
to
immediate
inspiration
,
would
be
to
blaspheme
the
Holy
Ghost
,
and
father
our
own
follies
upon
him
,
and
yet
sure
had
he
thought
meet
to
have
continu'd
to
the
Church
this
Gift
of
inspiration
of
Prayer
,
it
would
have
been
in
order
to
the
securing
the
Worship
of
God
from
those
rudenesses
and
indecencies
to
which
extemporary
Prayers
of
mens
own
conceiving
are
liable
;
and
if
so
,
to
be
sure
in
publick
Prayer
at
least
,
he
would
have
constantly
taken
care
to
inspire
such
matter
as
is
fit
to
be
offer'd
up
to
God
,
and
such
expressions
as
are
fit
for
such
matter
;
that
so
the
Publick
Worship
of
God
,
which
is
the
most
serious
and
solemn
thing
in
the
World
,
might
not
be
render'd
ridiculous
by
the
folly
and
inadvertency
of
men
.
Whereas
on
the
contrary
,
we
see
those
publick
Prayers
which
arrogate
to
themselves
the
honor
of
being
inspired
,
are
generally
more
liable
to
these
indecencies
,
than
Forms
of
humane
composure
,
and
that
those
Prayers
which
consist
of
premeditated
matter
and
words
,
are
commonly
much
better
sense
,
and
far
more
decent
and
pertinent
,
than
our
extemporary
effusions
;
which
how
it
should
come
to
pass
I
know
not
,
supposing
the
continuance
of
inspiration
of
Prayer
,
unless
we
will
suppose
,
that
Humane
Composures
may
exceed
Divine
Inspirations
,
and
that
Men
may
ordinarily
premeditate
better
Prayers
,
than
the
Spirit
of
God
inspires
.
And
methinks
it
seems
very
strange
,
that
the
Spirit
should
continue
this
Gift
of
inspiration
to
secure
the
Worship
of
God
from
nonsense
and
impertinence
,
and
yet
that
after
all
,
it
should
remain
more
liable
to
th●se
indecencies
,
than
if
our
publick
Prayers
were
offered
up
in
premeditated
Forms
,
composed
out
of
our
own
or
other
mens
inventions
.
2.
Another
sign
that
our
composed
Prayers
are
not
immediately
inspired
is
,
that
they
are
so
generally
tinctur'd
with
the
particular
opinions
of
those
that
offer
them
.
You
may
observe
that
in
all
publick
Controversies
of
Religion
,
mens
Opinions
are
generally
to
be
known
by
their
Prayers
,
especially
if
they
zealously
espouse
either
side
of
the
Question
:
for
then
the
debate
runs
so
much
in
their
heads
,
and
they
look
upon
God
and
Religion
so
very
highly
concern'd
in
it
,
that
they
can
hardly
frame
a
Petition
,
Confession
,
or
Thanksgiving
,
without
giving
some
intimation
of
their
particular
Perswasion
;
and
many
times
one
of
the
Petitions
is
,
That
God
would
hinder
the
propagation
of
the
contrary
Perswasion
,
and
convince
their
Adversaries
of
the
Error
and
Falshood
of
it
.
Thus
for
instance
,
when
the
Contest
ran
high
between
the
Presbyterians
and
Independents
,
the
Arminians
and
Calvinists
,
how
easie
was
it
to
distinguish
them
by
their
Prayers
,
from
one
another
?
Whether
this
be
not
so
,
I
appeal
to
our
Brethren
themselves
,
and
to
all
the
World
?
And
if
so
,
what
plainer
evidence
can
be
given
,
that
their
Prayers
were
not
inspired
,
but
of
their
own
invention
,
and
composure
?
For
either
we
must
suppose
this
Gift
of
Inspiration
to
be
confin'd
to
one
Party
,
which
would
be
to
stint
the
Spirit
with
a
witness
,
and
everlastingly
to
puzzle
our selves
where
to
find
it
,
among
so
many
contending
Parties
that
pretend
to
it
;
or
else
we
must
affirm
a
horrid
Blasphemy
,
viz.
That
the
Spirit
inspires
Contradictions
,
and
indites
contrary
Prayers
to
men
of
opposite
Parties
.
3.
Another
plain
sign
that
our
conceiv'd
Prayers
are
not
immediately
inspired
is
,
That
that
which
gives
them
the
reputation
of
being
so
,
is
not
so
much
the
matter
,
as
the
way
and
manner
of
expressing
them
.
For
as
for
the
matter
of
Prayer
,
I
suppose
our
Brethren
will
not
deny
,
but
our
Forms
may
equal
at
least
,
if
not
exceed
their
conceiv'd
and
extemporary
Prayers
,
and
that
't
is
possible
for
men
,
upon
mature
thoughts
and
deliberations
,
to
compose
and
pen
a
Prayer
,
that
shall
be
as
full
and
comprehensive
of
the
common
cases
,
and
necessities
of
Christians
,
as
if
he
had
conceived
,
and
indited
it
upon
the
place
.
And
if
all
the
matter
that
is
in
a
conceiv'd
Prayer
,
may
be
easily
contain'd
and
express'd
in
a
Form
,
then
all
the
difference
between
one
and
t'other
must
lie
in
the
way
,
and
manner
of
expressing
it
,
and
consequently
it
must
be
only
upon
this
account
,
that
the
one
must
pretend
to
inspiration
more
than
t'other
.
Now
there
are
only
two
differences
between
Forms
,
and
conceived
Prayers
,
as
to
the
way
,
and
manner
of
expressing
the
matter
in
them
;
neither
of
which
are
so
considerable
,
as
to
give
the
one
a
fairer
pretence
to
inspiration
than
the
other
:
The
first
is
,
that
whereas
the
matter
of
a
Form
of
Prayer
is
express'd
in
set
,
and
premeditated
words
,
the
same
matter
in
conceiv'd
Prayer
is
express'd
in
extemporary
words
;
and
is
it
not
strange
,
that
upon
such
a
slight
,
and
inconsiderable
difference
,
the
one
should
be
thought
to
be
more
inspired
than
the
other
?
as
if
the
Spirit
of
God
continu'd
the
Gift
of
Inspiration
to
no
other
purpose
,
but
to
inable
men
to
ask
those
Blessings
in
extemporary
words
,
which
they
might
as
well
have
askt
in
premeditated
ones
.
The
second
is
,
that
conceiv'd
Prayers
do
generally
more
inlarge
and
amplifie
on
the
matter
of
Prayer
,
than
Forms
,
in
which
we
being
always
tied
to
such
a
set
of
words
,
have
not
that
liberty
to
expatiate
on
our
several
cases
,
and
necessities
;
but
this
is
so
far
from
adding
to
the
value
of
conceiv'd
Prayers
,
that
it
rather
lessens
,
and
depreciates
them
;
for
if
you
observe
these
admired
enlargements
,
and
amplifications
,
are
generally
nothing
else
but
only
the
same
matter
express'd
again
in
different
words
,
which
makes
our
conceiv'd
Prayers
run
out
many
times
to
that
inordinate
length
,
the
same
matter
being
repeated
in
them
over
and
over
in
varied
phrases
and
expressions
:
how
then
can
we
entertain
such
mean
conceits
of
the
wisdom
of
the
holy
Spirit
,
as
to
imagin
he
would
continue
to
us
the
Gift
of
immediate
inspiration
,
meerly
to
inable
us
to
repeat
the
same
matter
of
Prayer
to
God
ten
or
twenty
times
over
,
in
different
phrases
and
expressions
?
especially
considering
that
by
so
doing
he
would
cross
the
orders
of
our
Saviour
,
who
expresly
forbids
us
in
our
Prayers
to
use
vain
repetitions
,
(
or
as
Munster's
Hebrew
reads
it
,
to
multiply
words
above
what
is
fit
and
seasonable
)
thinking
we
shall
be
heard
for
our
much
speaking
,
to
which
he
subjoins
this
reason
,
For
your
Father
knows
what
things
you
have
need
of
before
you
ask
him
,
Matth.
6.
7
,
8.
As
if
he
should
have
said
,
you
need
not
lengthen
out
your
Prayers
with
so
many
copious
enlargements
,
and
varied
repetitions
of
the
same
matter
,
as
if
you
meant
thereby
more
fully
to
instruct
your
Father
in
your
wants
and
desires
,
for
before
ever
you
ask
,
he
knows
your
needs
,
and
therefore
a
few
words
will
suffice
to
express
your
desires
to
him
.
And
when
our
Saviour
hath
requir'd
that
our
Prayers
should
be
short
,
and
pithy
,
and
stript
of
all
needless
multiplicity
of
words
,
what
reason
have
we
to
think
that
the
Holy
Spirit
,
who
is
his
Vice-gerent
in
the
Church
,
would
continue
the
Gift
of
Inspiration
meerly
to
amplifie
,
and
enlarge
them
?
These
enlargements
of
conceiv'd
Prayer
therefore
,
are
so
far
from
being
signs
of
their
immediate
inspiration
,
that
supposing
the
Spirit
to
be
of
the
same
mind
with
our
Saviour
,
they
are
generally
signs
of
the
contrary
.
4.
Another
plain
sign
that
our
conceiv'd
Prayers
are
not
immediately
inspired
is
,
That
that
extraordinary
manner
,
and
way
of
expressing
them
,
for
which
they
are
thought
to
be
inspired
,
doth
apparently
proceed
from
natural
causes
:
for
,
as
I
shew'd
before
,
the
reason
why
our
conceiv'd
Prayers
are
thought
by
us
and
others
to
be
inspired
is
,
that
we
are
many
times
inabled
in
them
to
enlarge
extempore
,
with
so
much
readiness
,
and
fluency
:
which
may
be
easily
resolv'd
into
meer
natural
Enthusiasm
,
or
present
fervour
of
temper
.
And
that
from
hence
this
fluency
and
enlargement
in
Prayer
doth
ordinarily
proceed
,
seems
very
evident
by
two
undeniable
signs
;
first
,
that
according
to
our
Brethrens
own
confession
,
it
comes
upon
them
much
oftener
in
their
publick
,
than
in
their
private
Devotions
.
For
this
is
an
ordinary
case
in
their
Divinity
;
how
comes
it
to
pass
that
good
men
often
find
themselves
so
enlarg'd
in
their
publick
,
and
so
streighten'd
in
their
private
Prayers
?
And
indeed
,
supposing
the
Spirit
did
ordinarily
inspire
the
matter
and
words
of
their
Prayer
,
I
see
not
how
it
could
be
well
resolv'd
,
unless
we
suppose
the
Spirit
to
be
more
concern'd
to
inspire
us
with
fluency
of
matter
and
words
,
when
we
are
to
speak
before
men
,
than
when
we
are
only
to
speak
before
God.
The
true
resolution
therefore
of
the
case
is
this
,
that
in
our
private
Prayers
we
want
the
sighs
,
and
groans
,
and
passionate
gestures
of
a
devout
Congregation
,
to
chafe
and
excite
our
affections
,
and
the
reverence
of
a
numerous
Auditory
,
to
oblige
us
to
teaz
and
wrack
our
inventions
;
for
want
of
which
our
spirits
are
not
ordinarily
so
vehemently
agitated
and
heated
as
when
we
Pray
in
publick
;
where
being
more
than
ordinarily
warm'd
,
partly
with
our
own
efforts
and
struglings
,
to
invent
,
and
partly
with
the
warmths
and
pious
fervours
of
the
Congregation
,
we
are
many
times
transported
by
this
natural
Enthusiasm
,
into
raptures
of
passion
and
inlargement
;
this
I
say
is
the
only
reason
that
can
be
assign'd
of
it
,
unless
we
will
suppose
that
which
is
very
unsupposeable
of
the
Spirit
of
God
,
viz.
That
he
is
more
solicitous
to
indite
our
Prayers
when
we
are
in
the
presence
of
men
,
than
when
we
are
only
in
the
presence
of
God.
Secondly
,
Another
sign
that
this
admired
fluency
and
enlargement
in
Prayer
proceeds
from
meer
natural
Enthusiasm
is
this
,
that
generally
in
the
beginning
of
the
Prayer
they
find
themselves
streighten'd
and
confin'd
,
both
as
to
the
matter
and
words
of
it
,
till
they
have
Pray'd
on
for
a
while
,
and
then
they
grow
more
ready
and
fluent
;
which
how
it
should
come
to
pass
,
I
know
not
,
supposing
the
Prayer
were
inspired
,
unless
perhaps
the
Spirit
comes
in
only
in
the
middle
,
or
towards
the
latter
end
of
their
Prayer
,
but
leaves
them
to
their
own
invention
in
the
beginning
,
and
what
reason
there
should
be
for
such
an
imagination
,
I
confess
I
am
not
able
to
guess
.
The
true
account
therefore
of
the
matter
is
this
,
that
in
the
beginning
of
the
Prayer
their
Spirits
are
usually
dull
,
and
sluggish
,
and
do
not
flow
and
reflow
so
briskly
to
their
heads
and
hearts
as
afterwards
,
when
they
have
been
throughly
chaft
and
heated
with
the
labour
and
exercise
of
invention
;
by
which
being
excited
and
awaken'd
,
they
naturally
raise
the
drooping
fancy
,
and
render
the
invention
more
copious
,
fluent
,
and
easie
.
So
that
meerly
by
the
Laws
of
Matter
and
Motion
,
as
plain
an
account
may
be
given
of
this
extemporary
fluency
and
enlargement
of
Prayer
,
as
of
any
other
natural
effect
whatsoever
;
and
therefore
for
our
Brethren
to
attribute
to
the
immediate
inspiration
of
the
Spirit
of
God
,
that
which
hath
such
apparent
signs
of
its
derivation
from
natural
causes
,
is
,
I
conceive
,
very
unwarrantable
.
By
all
which
,
I
think
,
it
's
very
evident
,
not
only
that
we
have
no
sign
of
the
continuance
of
this
Gift
of
Inspiration
of
Prayer
remaining
among
us
,
but
that
we
have
manifest
signs
of
the
contrary
.
4.
And
lastly
,
That
to
suppose
the
continuance
of
this
Gift
of
Inspiration
of
Prayer
,
is
to
suppose
more
than
our
Brethren
themselves
will
allow
of
,
viz.
That
their
conceiv'd
Prayers
are
infallible
,
and
of
equal
authority
with
the
Word
of
God.
For
if
our
Prayers
are
dictated
to
us
by
the
Spirit
of
God
,
they
must
be
as
infallible
as
he
,
whose
infinite
knowledge
cannot
suffer
him
to
be
deceiv'd
,
and
whose
infinite
veracity
will
not
admit
him
to
deceive
:
and
if
so
,
then
whatsoever
he
dictates
,
or
inspires
,
must
be
remov'd
from
all
possibility
of
error
,
or
mistake
;
and
consequently
our
Prayers
must
be
so
too
,
supposing
he
inspires
the
matter
and
words
of
them
.
And
as
they
must
be
infallible
in
themselves
,
so
they
must
be
of
equal
authority
with
Scripture
:
for
that
which
gives
the
Scriptures
the
authority
of
the
Word
of
God
,
is
,
their
being
inspired
by
the
Spirit
of
God
,
and
therefore
whatsoever
matter
or
words
are
so
inspired
,
are
as
much
the
Word
of
God
,
as
any
matter
or
words
in
Scripture
:
All
Scripture
is
given
,
saith
the
Apostle
,
by
the
Inspiration
of
God.
And
therefore
whatsoever
is
given
by
his
Inspiration
,
must
necessarily
be
his
Word
:
for
what
those
Holy
Men
of
God
spake
,
who
deliver'd
the
Scripture
,
they
spake
as
they
were
moved
by
the
Holy
Ghost
,
1
Pet.
1.
21.
and
therefore
what
they
deliver'd
was
the
Word
of
God
,
because
their
Mouths
were
the
Oracles
through
which
God
spake
;
if
therefore
when
we
Pray
,
we
are
mov'd
,
as
they
were
,
by
the
immediate
inspiration
of
God
,
what
we
pray
,
must
be
as
much
the
Word
of
God
,
as
what
they
spake
.
So
that
either
our
Brethren
must
affirm
,
that
their
conceiv'd
Prayers
are
of
equal
authority
with
Scripture
,
(
which
I
am
sure
no
sober
Dissenter
will
presume
)
or
deny
that
they
are
immediately
inspired
by
the
Holy
Ghost
.
And
thus
I
have
shewn
what
those
extraordinary
Operations
are
,
which
the
Scripture
attributes
to
the
Spirit
in
Prayer
.
I
proceed
in
the
next
place
,
to
enquire
what
the
ordinary
and
standing
Operations
are
,
which
the
Scripture
attributes
to
him
,
and
which
he
hath
promised
to
continue
to
the
end
of
the
World.
Of
which
I
shall
give
but
a
very
brief
account
,
because
herein
we
are
all
agreed
.
In
short
therefore
,
the
ordinary
Operations
of
the
Spirit
consist
in
exciting
in
us
the
graces
and
proper
affections
of
Prayer
,
such
as
shame
and
sorrow
in
the
confession
of
our
sins
,
a
sense
of
our
need
of
mercy
,
and
a
hope
of
obtaining
it
in
our
supplications
for
pardon
,
resignation
to
God's
will
,
and
dependance
on
his
goodness
in
our
Prayers
for
temporal
mercies
,
and
deliverances
,
hunger
and
thirst
after
righteousness
in
our
Petitions
for
his
grace
and
assistance
,
and
in
a
word
,
gratitude
,
and
love
,
and
admiration
of
God
in
our
Praises
and
Thanksgivings
for
Mercy
.
For
in
these
divine
and
gracious
Affections
,
the
life
and
soul
of
Prayer
consists
:
as
for
the
Words
and
Expressions
of
it
,
about
which
our
Brethren
disagree
with
us
,
they
are
of
no
other
account
with
God
,
than
as
they
signifie
to
him
the
graces
and
affections
of
our
Prayers
,
without
which
he
regards
them
no
more
,
than
he
doth
the
whistling
of
the
wind
;
and
therefore
since
these
affections
are
the
main
of
our
Prayer
,
and
words
are
nothing
in
his
account
in
comparison
with
them
;
can
any
man
be
so
vain
as
to
imagin
,
that
those
affections
will
be
ever
a
whit
the
less
acceptable
to
him
,
because
they
are
presented
in
a
form
of
words
,
and
not
in
extemporary
Effusions
?
Sure
that
Father
would
be
very
capricious
,
that
should
deny
Bread
to
his
hungry
Child
,
meerly
because
he
askt
it
to
day
in
the
same
words
that
he
did
yesterday
;
and
to
imagin
that
God
will
dislike
or
reject
the
good
affections
of
our
Prayer
,
meerly
because
they
are
every
day
express'd
in
the
same
form
,
is
to
suppose
him
a
very
captious
Being
,
and
one
that
is
more
taken
with
our
words
,
than
with
our
affections
:
the
contrary
of
which
he
hath
given
sufficient
proof
of
in
this
very
particular
,
in
that
whereas
he
hath
withdrawn
from
us
(
as
I
have
prov'd
at
large
)
the
inspiration
of
the
words
of
our
Prayer
,
and
left
them
to
the
composure
of
our
own
or
other
mens
invention
;
he
still
continues
to
inspire
us
with
the
affections
of
Prayer
,
and
to
excite
them
to
a
due
activity
.
For
to
this
,
among
other
purposes
,
it
is
,
that
he
hath
promised
to
continue
his
Holy
Spirit
to
us
,
to
inable
us
to
address
our selves
to
him
with
devout
and
holy
affections
:
thus
Gal.
4.
6.
Because
ye
are
sons
,
God
hath
sent
forth
the
Spirit
of
his
Son
into
your
hearts
,
crying
Abba
father
:
that
is
,
by
kindling
devout
and
filial
affections
in
your
souls
,
inabling
you
to
cry
to
God
with
all
earnestness
and
assurance
,
as
to
a
kind
and
merciful
Father
:
and
hence
also
we
are
said
to
Pray
in
or
by
the
Holy
Ghost
,
Jude
20.
it
being
by
him
that
those
good
affections
are
rais'd
in
us
that
we
offer
up
to
God
in
our
Prayers
:
and
therefore
we
may
well
be
said
to
Pray
by
the
Spirit
,
because
't
is
by
the
Spirit
that
we
are
inspired
with
those
holy
affections
which
are
the
soul
of
our
Prayer
;
and
accordingly
the
Spirit
is
said
to
make
intercession
for
us
with
sighs
and
groans
,
which
are
not
to
be
uttered
,
Rom.
8.
26.
which
words
are
far
from
asserting
the
inspiration
of
the
matter
and
words
of
our
Prayer
,
though
they
are
urg'd
by
our
Brethren
for
that
purpose
:
for
as
for
the
matter
of
Prayer
,
here
is
not
the
least
hint
of
the
Spirit
's
inspiring
it
,
for
as
to
that
,
the
Christians
,
whom
he
speaks
of
,
were
well
instructed
already
by
their
Christian
institution
;
but
all
that
is
affirm'd
,
is
,
that
the
Spirit
inabled
them
to
offer
up
the
matter
of
Prayer
to
God
in
a
most
devout
and
affectionate
manner
;
with
sighs
and
groans
,
that
is
,
with
earnest
and
flagrant
affections
.
And
as
for
the
words
of
Prayer
,
the
Text
is
so
far
from
implying
the
inspiration
of
them
,
that
it
plainly
tells
us
,
that
those
sighs
and
groans
which
the
Spirit
inspired
,
were
such
as
were
not
to
be
utter'd
or
worded
.
And
surely
to
inspire
us
with
affections
that
are
too
big
for
words
,
cannot
imply
the
inspiration
of
words
.
So
that
the
Spirit
's
interceeding
for
us
with
sighs
and
groans
that
are
not
to
be
utter'd
,
can
imply
no
more
,
than
his
exciting
in
us
the
proper
affections
of
Prayer
;
and
in
this
sense
he
is
said
in
the
next
Verse
,
to
make
intercession
for
the
Saints
according
to
the
will
of
God
,
viz.
by
inabling
them
to
offer
up
the
matter
of
Prayer
to
God
with
such
fervent
and
devout
affections
as
are
necessary
to
render
it
acceptable
to
him
:
which
is
properly
to
interceed
for
us
;
for
as
Christ
,
who
is
our
Advocate
in
Heaven
,
doth
offer
up
our
Prayers
to
the
Father
,
and
inforce
them
with
his
own
intercessions
;
so
his
Spirit
,
who
is
our
Advocate
upon
Earth
,
begets
in
us
those
affections
which
render
our
Prayers
prevalent
,
and
wings
them
with
fervour
and
ardency
:
the
one
pleads
with
God
for
us
in
our
own
hearts
,
by
kindling
such
desires
there
as
render
our
Prayers
acceptable
to
him
;
and
the
other
pleads
with
him
for
us
in
Heaven
,
by
presenting
those
desires
,
and
soliciting
their
supply
and
acceptance
.
And
thus
you
see
what
that
standing
and
ordinary
Operation
is
which
the
Scripture
attributes
to
the
Spirit
in
Prayer
.
And
now
,
before
I
proceed
to
determin
the
present
case
,
I
shall
only
farther
inquire
,
what
it
means
by
that
Phrase
of
stinting
and
limiting
the
Spirit
.
In
short
therefore
,
to
stint
or
limit
the
Spirit
,
is
a
modern
Phrase
,
of
which
there
is
not
the
least
intimation
in
Scripture
,
or
Antiquity
;
but
't
is
a
term
of
Art
coin'd
and
invented
by
our
Brethren
,
and
appli'd
onlyto
the
present
Controversie
,
concerning
the
lawfulness
of
Forms
of
Prayer
.
Which
,
by
the
way
,
is
a
plain
evidence
,
that
this
argument
against
Forms
,
viz.
That
they
stint
the
Spirit
,
is
very
new
,
since
though
Forms
of
Prayer
were
used
not
only
in
the
Scripture
Ages
,
as
I
shall
shew
hereafter
,
but
also
in
all
successive
Ages
of
Christianity
;
yet
,
till
very
lately
,
we
never
heard
on
syllable
of
stinting
or
limiting
the
Spirit
by
them
.
The
meaning
of
which
Phrase
is
this
;
That
by
using
Forms
of
Prayer
,
we
hinder
the
Spirit
from
affording
us
some
assistance
in
Prayer
,
which
otherwise
we
might
reasonably
expect
from
him
:
for
so
our
Brethren
explain
the
Phrase
,
viz.
That
by
confining
our selves
to
a
Form
of
Words
,
we
restrain
the
Spirit
from
giving
us
that
assistance
,
which
he
ordinarily
vouchsafes
in
conceiv'd
Prayer
.
And
now
,
having
fully
stated
the
Case
,
the
resolution
of
it
will
be
short
and
easie
.
It
hath
been
shewn
at
large
,
that
there
are
two
sorts
of
assistances
in
Prayer
which
the
Scripture
attributes
to
the
Spirit
;
the
first
extraordinary
,
and
temporary
;
viz.
the
immediate
inspiration
of
the
matter
,
and
words
of
Prayer
:
the
second
ordinary
,
and
abiding
;
viz.
exciting
the
devotion
,
and
proper
affections
of
Prayer
:
If
therefore
the
Spirit
be
stinted
,
hinder'd
,
or
restrain'd
,
by
Forms
of
Prayer
,
it
must
be
either
from
inspiring
the
words
and
matter
,
or
from
exciting
the
affections
of
Prayer
;
as
for
the
latter
,
to
which
this
Phrase
of
stinting
is
never
appli'd
by
our
Brethren
,
I
shall
discourse
of
it
at
large
in
the
third
Case
,
wherein
I
shall
indeavour
to
prove
,
that
Forms
of
Prayer
are
so
far
from
restraining
the
devotion
of
it
,
that
they
very
much
promote
and
improve
it
.
And
as
for
the
former
,
viz.
the
inspiration
of
the
matter
and
words
of
Prayer
,
that
I
have
prov'd
was
extraordinary
,
and
intended
only
as
other
miraculous
Gifts
were
,
for
the
first
propagation
of
the
Gospel
;
and
therefore
since
as
to
this
matter
,
the
Spirit
hath
stinted
himself
,
it
's
certain
,
that
Forms
of
Prayer
cannot
stint
him
;
for
how
can
that
be
stinted
which
is
not
?
and
if
now
there
be
no
such
thing
as
immediate
inspiration
of
Prayer
,
how
can
it
be
limited
by
a
Form
of
Prayer
?
In
a
word
,
if
the
Spirit
of
his
own
accord
hath
long
since
withdrawn
this
Gift
of
inspiration
,
how
can
it
be
now
said
that
he
is
restrain'd
from
communicating
it
by
any
cause
without
him
?
Case
II.
Whether
the
Use
of
Publick
Forms
,
be
not
a
sinful
neglect
of
the
Ministerial
Gift
of
Prayer
?
In
order
to
the
resolution
of
which
Case
,
it
would
be
necessary
to
give
a
brief
state
of
it
,
according
as
it
is
put
,
and
urg'd
by
our
Brethren
.
By
the
Gift
of
Prayer
then
,
they
mean
an
ability
to
express
our
minds
to
God
in
Prayer
,
or
to
offer
up
our
desires
and
affections
to
him
in
words
,
befitting
the
matter
of
them
:
which
ability
,
say
they
,
is
given
by
God
to
his
Ministers
,
as
a
means
of
publick
Prayer
,
and
in
order
to
their
being
the
Mouths
of
their
Congregations
to
God
,
to
represent
to
him
the
common
Cases
and
Necessities
of
their
People
;
and
therefore
since
God
,
say
they
,
hath
given
us
this
Gift
,
as
a
means
of
publick
Devotion
,
and
in
order
to
our
offering
up
the
Prayers
of
the
People
,
it
may
be
justly
question'd
,
whether
we
may
lawfully
omit
the
use
of
it
,
by
using
publick
Forms
of
other
mens
composure
.
Now
,
before
I
enter
into
a
particular
consideration
of
this
Case
,
I
shall
briefly
premise
these
two
things
:
1.
That
this
Case
concerns
the
Clergy
only
,
and
not
the
Laity
:
For
suppose
that
it
be
unlawful
for
Ministers
to
omit
the
use
of
their
own
abilities
to
express
the
Devotions
of
their
Congregations
,
what
is
that
to
the
People
?
are
they
accountable
for
their
Ministers
faults
?
or
will
God
reject
their
sincere
Devotions
,
because
the
Person
that
utters
them
is
guilty
of
a
sinful
omission
?
if
so
,
it
will
be
of
dangerous
consequence
to
them
to
joyn
in
any
publick
Prayers
at
all
,
whether
they
be
Forms
,
or
Extemporary
;
they
being
every
whit
as
accountable
for
the
nonsense
,
impertinence
,
and
irreverence
of
their
Ministers
in
the
latter
,
as
for
their
omitting
the
use
of
their
own
abilities
in
the
former
:
if
therefore
this
omission
be
a
sin
,
it
is
the
sin
of
the
Minister
;
as
for
the
People
,
they
join'd
with
him
indeed
,
in
offering
up
the
matter
of
Prayer
,
which
is
contain'd
in
the
Form
he
pronounces
;
but
they
join
not
with
him
in
the
omission
of
the
use
of
his
ability
;
that
is
his
own
proper
act
,
and
deed
;
and
therefore
if
it
be
unlawful
,
't
is
he
,
and
he
only
that
is
accountable
for
it
:
and
if
the
matter
of
Prayer
in
which
they
join
with
him
be
good
,
and
express'd
in
decent
and
suitable
words
,
they
join
with
him
in
nothing
but
what
is
acceptable
to
God
,
and
't
is
not
to
be
imagin'd
that
God
will
be
angry
with
them
,
because
he
neglected
to
express
their
desires
in
words
of
his
own
composure
and
invention
.
2.
I
shall
also
premise
,
that
this
is
not
the
case
of
the
Clergy
of
the
Church
of
England
,
who
,
though
they
stand
obliged
to
the
constant
use
of
a
stated
Liturgy
,
yet
are
not
hereby
restrain'd
from
the
exercise
of
their
own
abilities
in
publick
Prayer
:
for
after
they
have
finish'd
the
Service
appointed
in
the
Liturgy
,
they
are
permitted
to
use
their
own
conceiv'd
Prayers
in
the
Pulpit
:
in
which
they
have
the
same
liberty
,
that
the
dissenting
Ministers
can
claim
or
pretend
to
;
that
is
,
to
express
in
their
own
words
all
the
matter
of
publick
Prayer
,
with
all
the
sobriety
,
affection
,
and
seriousness
they
are
able
;
and
this
permission
being
of
long
continuance
,
and
hitherto
uncontroll'd
by
our
Church
Governors
,
amounts
to
an
allowance
;
and
indeed
it
seems
expresly
allow'd
in
our
55th
Canon
,
which
directs
,
that
before
all
Sermons
,
Lectures
,
and
Homilies
,
the
Preachers
and
Ministers
shall
move
the
People
to
join
with
them
in
Prayer
,
in
this
form
,
or
to
this
effect
,
as
briefly
as
conveniently
they
may
.
Now
that
to
this
effect
,
as
it
stands
opposed
to
this
form
,
is
meant
some
Prayer
of
our
own
,
composed
to
this
purpose
,
seems
evident
from
the
general
and
uninterrupted
practice
of
the
Church
,
which
in
doubtful
cases
,
is
the
best
explication
of
her
meaning
.
Since
therefore
the
use
of
our
Liturgy
doth
not
exclude
the
exercise
of
our
Gift
of
Prayer
,
but
leaves
us
free
to
exert
it
,
so
far
as
it
is
fit
,
that
is
,
with
convenient
brevity
,
I
see
not
how
this
Case
can
concern
our
Clergy
;
for
if
the
evil
of
Forms
consists
in
the
Ministers
omission
of
his
own
Gift
,
as
this
Case
supposes
,
then
where
the
use
of
Forms
doth
not
oblige
us
to
this
omission
,
but
leaves
us
as
free
to
exercise
this
Gift
,
as
those
are
who
use
no
Forms
at
all
,
the
supposed
evil
is
remov'd
from
it
.
Having
premised
these
things
,
I
shall
proceed
to
a
particular
resolution
of
the
Case
;
which
I
shall
do
in
these
following
Propositions
.
1.
That
this
Ministerial
Gift
of
Prayer
,
or
ability
to
express
in
our
own
words
,
the
common
Devotions
of
our
Congregations
to
God
,
is
either
natural
,
or
acquir'd
.
'T
is
true
,
if
we
had
any
reason
to
believe
,
that
in
their
admission
to
holy
Orders
,
God
did
inspire
his
Ministers
with
this
ability
,
we
might
thence
more
plausibly
infer
,
that
't
was
his
will
that
we
should
ordinarily
exercise
it
,
and
that
it
was
not
lawful
to
neglect
or
omit
it
,
by
using
Forms
of
other
mens
composure
;
it
being
unlikely
that
God
should
inspire
them
with
an
ability
,
which
he
did
not
intend
they
should
make
use
of
:
but
of
Gods
inspiring
us
in
our
Ordination
with
this
Gift
,
or
Ability
,
we
have
not
only
no
promise
in
Scripture
,
which
is
the
only
foundation
upon
which
we
can
reasonably
expect
it
;
but
in
fact
,
we
have
no
experience
of
any
such
matter
among
us
:
for
not
only
we
,
but
the
Dissenting
Ministers
must
own
,
if
they
will
speak
ingenuously
,
that
just
before
their
Ordination
,
they
were
as
able
to
express
the
Devotions
of
a
Congregation
,
as
they
were
just
after
;
which
shews
that
they
had
no
new
ability
to
Pray
,
inspired
in
their
Ordination
:
and
as
yet
,
I
could
never
find
any
proof
,
either
from
Scripture
,
or
Experience
,
that
this
ability
to
Pray
in
words
of
our
own
composure
,
had
any
thing
more
in
it
,
than
a
promptness
of
invention
and
speech
;
which
some
men
have
by
nature
,
and
which
others
have
acquired
by
art
and
practice
;
and
if
so
,
this
ability
is
no
otherwise
the
Gift
of
God
,
than
our
natural
strength
and
vigour
,
or
our
skill
in
Languages
and
History
.
And
methinks
it
's
very
strange
,
that
after
all
this
talk
of
the
Gift
of
Prayer
,
which
is
supposed
ordinarily
at
least
to
be
conferr'd
on
rightly
ordained
Ministers
,
our
Brethren
should
not
be
able
to
produce
one
Promise
,
wherein
God
hath
ingag'd
himself
,
to
confer
it
;
no
nor
one
Text
of
Scripture
,
which
implies
such
a
Promise
;
all
that
he
hath
promised
his
Ministers
is
,
to
concur
with
their
honest
indeavours
,
so
far
forth
as
it
's
necessary
to
inable
them
to
discharge
the
Duties
of
their
Office
,
and
to
suppose
that
they
cannot
do
this
,
without
praying
Extempore
,
or
in
their
own
words
,
is
to
take
the
Matter
in
question
,
for
granted
.
2.
That
this
natural
or
acquired
Gift
,
is
no
where
appropriated
by
God
to
prayer
,
but
left
common
to
other
uses
,
and
purposes
:
For
though
in
Ministers
especially
,
it
is
ordinarily
called
a
Gift
of
Prayer
,
yet
it
is
no
where
stiled
so
in
Scripture
:
indeed
the
ability
of
praying
in
unknown
languages
,
is
once
called
a
Gift
,
as
I
observed
before
,
but
as
for
this
ordinary
ability
,
whether
natural
,
or
acquir'd
,
of
praying
in
our
native
language
,
it
is
no
where
spoken
of
in
Scripture
,
under
the
name
of
a
Gift
of
Prayer
,
nor
is
there
the
least
mention
of
any
such
ability
given
by
God
to
men
,
purely
to
inable
them
to
pray
;
and
unless
our
brethren
can
produce
some
Text
of
Scripture
,
which
yet
they
never
attempted
,
wherein
God
hath
appropriated
this
Gift
to
the
purpose
of
Prayer
,
they
must
give
us
leave
to
conclude
,
that
he
hath
left
it
common
to
all
other
honest
uses
,
and
purposes
that
it
can
be
apply'd
to
;
and
that
in
short
,
it
is
nothing
but
a
freedom
of
Utterance
,
and
Elocution
,
which
in
some
is
natural
,
and
in
some
acquired
,
by
which
they
are
inabled
readily
to
express
their
minds
to
God
,
or
men
;
and
therefore
to
how
many
honest
purposes
this
common
Gift
of
God
is
applicable
,
to
so
many
't
is
designed
,
and
intended
;
and
consequently
,
may
as
well
be
call'd
the
Gift
of
Conversation
in
good
company
,
and
the
Gift
of
pleading
at
the
Bar
,
and
the
Gift
of
disputing
in
the
Schools
,
or
the
Gift
of
Oratory
in
the
Forum
,
as
the
Gift
of
Prayer
in
Private
,
or
Publique
worship
;
it
being
all
but
one
,
and
the
same
Gift
aplied
to
several
uses
,
and
purposes
;
accordingly
we
find
that
those
who
have
this
Gift
,
have
it
not
only
while
they
are
speaking
in
Prayer
,
but
when
they
are
speaking
upon
other
occasions
;
and
that
ordinarily
they
can
express
themselves
to
Men
with
the
same
readiness
,
and
fluency
in
conversation
,
as
they
express
their
minds
to
God
in
Prayer
,
which
is
a
plain
argument
that
their
Gift
is
not
appropriat
to
Prayer
,
but
common
to
all
the
other
uses
,
and
purposes
of
Elocution
.
3.
That
this
Gift
of
utterance
not
being
appropriated
by
God
to
Prayer
,
may
upon
just
reason
,
be
as
lawfully
omitted
in
Prayer
,
as
in
any
other
use
or
purpose
't
is
designed
for
:
I
do
confess
had
God
any
where
appropriated
it
to
the
end
of
Prayer
,
those
who
have
it
,
were
obliged
to
use
it
to
that
end
,
and
to
omit
it
ordinarily
,
by
confining
themselves
to
forms
of
other
mens
inditing
,
would
be
to
neglect
a
means
of
Prayer
of
Gods
special
appointment
and
institution
;
for
had
he
any
where
intimated
to
us
,
that
he
gave
it
us
purely
to
inable
us
to
pray
without
any
respect
to
any
other
end
,
we
could
not
have
omitted
the
use
of
it
in
Prayer
without
crossing
his
intention
,
and
frustrating
him
of
the
only
end
for
which
he
intended
it
,
but
since
he
hath
given
us
no
such
intimation
,
we
may
justly
conclude
that
he
intends
it
in
common
for
all
those
honest
ends
to
which
it
is
applicable
,
and
if
so
't
is
no
more
unlawful
to
omit
using
it
to
one
end
than
to
another
,
so
that
either
it
must
be
wholly
unlawful
to
omit
using
our
own
Elocution
to
any
purpose
whatsoever
whereunto
it
may
be
honestly
applied
,
or
it
must
be
lawful
to
omit
it
in
Prayer
,
and
consequently
supposing
I
have
this
Gift
of
utterance
,
either
I
may
not
use
a
form
in
petitioning
my
Prince
,
or
a
Court
of
Justice
,
or
I
may
use
a
form
in
addressing
my self
to
God
in
Prayer
,
since
my
Gift
is
common
to
both
th●se
purposes
,
and
no
more
appropriated
to
the
one
than
the
other
,
in
short
therefore
as
for
those
common
Gifts
of
God
which
are
applicable
to
sundry
purposes
,
and
which
he
intends
no
more
for
one
than
for
another
,
it
is
left
to
our
own
liberty
and
discretion
whether
we
will
apply
them
to
this
or
that
particular
purpose
or
no
,
and
no
man
is
obliged
to
use
his
Gift
to
all
those
just
and
lawful
purposes
it
is
capable
of
,
and
if
he
hath
two
Gifts
which
serve
to
the
same
purpose
,
there
is
no
doubt
but
he
may
lawfully
omit
the
one
,
and
use
the
other
as
he
sees
occasion
;
and
so
it
is
with
this
Gift
of
utterance
,
which
is
naturally
serviceable
to
sundry
excellent
purposes
,
and
among
others
to
this
of
expressing
our
minds
to
God
in
Prayer
,
but
it
being
serviceable
to
this
in
common
with
others
,
it
is
left
to
our
liberty
whether
we
will
imploy
it
in
this
,
in
that
,
or
in
another
purpose
,
and
we
are
neither
obliged
to
imploy
it
in
all
,
nor
in
this
more
than
in
another
,
but
if
we
have
another
Gift
that
is
serviceable
to
the
purpose
of
Prayer
as
well
as
this
of
utterance
,
it
is
left
to
our
own
pious
discretion
whether
we
will
use
this
or
the
other
,
so
that
unless
our
Brethren
can
prove
that
this
Gift
of
utterance
or
Elocution
is
by
special
command
of
God
made
an
appropriate
means
of
Publick
Prayer
,
they
will
never
be
able
to
prove
,
either
that
it
is
more
unlawful
to
omit
the
use
of
it
in
Prayer
,
than
in
any
other
Office
of
Elocution
,
or
that
if
we
have
any
other
means
of
Prayer
,
we
are
determined
to
this
more
than
to
another
.
4.
That
to
read
our
desires
to
God
in
other
Mens
Words
,
is
as
much
a
means
of
Prayer
,
as
to
speak
them
in
our
own
,
for
to
speak
in
our
own
Words
,
is
no
otherwise
a
means
of
Publick
Prayer
,
than
as
it
serves
to
express
to
God
the
Common
cases
and
necessities
of
the
Congregation
,
and
if
these
may
be
as
well
exprest
by
Reading
them
in
other
Mens
Words
,
as
by
speaking
them
in
our
own
,
the
end
of
Publick
Prayer
is
as
effectually
serv'd
by
the
one
,
as
by
the
other
,
and
sure
no
man
will
deny
,
but
that
by
a
Form
of
Words
composed
by
another
,
he
may
express
the
common
Devotions
of
a
Congregation
,
as
well
as
by
extempore
or
premeditated
words
of
his
own
invention
;
for
this
would
be
in
effect
to
say
,
that
none
but
himself
can
compose
a
publick
Prayer
,
or
at
least
none
so
well
as
he
;
for
if
another
Prayer
may
be
as
expressive
of
the
Devotions
of
a
Congregation
as
his
own
,
I
can
see
no
reason
why
the
reading
of
that
may
not
be
as
proper
a
means
of
publick
Prayer
,
as
the
speaking
of
this
;
here
then
are
two
means
of
Prayer
,
viz.
reading
other
mens
Forms
,
and
speaking
our
own
Conceptions
,
and
therefore
unless
our
Brethren
can
prove
,
that
God
hath
expresly
chosen
the
one
,
and
rejected
the
other
,
they
must
acknowledge
both
to
be
lawful
;
and
if
we
cannot
lawfully
omit
the
one
,
because
it
is
a
means
of
Prayer
,
neither
can
we
lawfully
omit
the
other
,
because
it
is
so
too
;
and
therefore
either
we
must
be
obliged
to
use
them
both
,
which
is
impossible
at
the
same
time
,
or
we
must
be
left
at
liberty
to
use
either
,
according
to
our
own
discretion
.
In
sum
therefore
,
since
we
are
not
inspired
with
any
peculiar
Gift
of
Prayer
in
our
Ordination
,
and
since
our
Gift
of
praying
in
our
own
words
is
not
appropriated
by
God
to
this
use
,
but
left
in
common
to
other
purposes
,
and
since
what
is
not
appropriated
by
God
,
may
be
lawfully
omitted
,
when
there
are
other
means
of
Prayer
,
and
since
in
fact
there
is
another
means
of
Prayer
besides
this
of
praying
in
our
own
words
,
viz.
praying
in
the
words
of
others
,
which
God
hath
lost
as
free
to
us
as
the
former
,
it
plainly
follows
from
the
whole
,
that
to
omit
the
use
of
our
own
Gift
,
and
in
the
stead
of
it
to
use
that
other
Gift
of
praying
in
the
words
of
others
,
is
not
in
it self
any
way
sinful
or
unlawful
.
Case
III.
Whether
the
Use
of
Publick
Forms
of
Prayer
doth
not
deaden
the
Devotion
of
Prayer
?
For
thus
our
Brethren
argue
,
that
by
the
command
of
God
we
are
obliged
not
only
to
pray
,
but
to
pray
with
the
utmost
devotion
we
are
able
,
and
accordingly
to
use
such
means
of
Prayer
as
are
most
apt
to
heighten
and
intend
our
devotion
,
and
thus
far
we
agree
with
them
;
if
therefore
Forms
are
in
themselves
,
and
not
through
our
fault
and
erronious
prejudice
,
less
apt
to
quicken
and
raise
devotion
than
conceiv'd
Prayers
,
it
will
be
granted
of
all
hands
,
that
this
is
a
good
Argument
against
the
use
of
them
.
This
therefore
is
the
case
wherein
we
differ
,
our
Brethren
say
,
that
Forms
of
Publick
Worship
,
(
for
't
is
that
we
are
now
discoursing
of
,
)
are
in
themselves
apt
to
dispirit
and
deaden
the
Devotions
of
those
that
use
them
;
we
say
the
contrary
,
viz.
that
publick
Forms
are
in
themselves
more
apt
to
improve
and
quicken
the
common
Devotions
,
than
Extemporary
Prayers
of
the
Ministers
own
conceiving
;
in
order
therefore
to
the
clearing
and
full
resolution
of
this
Case
,
we
will
briefly
enquire
into
these
three
things
:
1.
What
these
advantages
to
Publick
Devotion
are
,
which
conceived
,
or
extemporary
Prayers
pretend
to
?
2.
Whether
these
Advantages
are
not
for
the
most
part
fantastical
and
imaginary
,
and
whether
so
far
as
they
are
real
they
are
not
much
more
peculiar
to
Forms
than
to
extempore
Prayer
?
3.
Whether
besides
these
common
advantages
publick
Forms
have
not
peculiar
advantages
,
which
conceiv'd
Prayers
cannot
pretend
to
?
1.
We
will
enquire
what
those
advantages
to
the
publick
Devotions
are
which
conceiv'd
or
extemporary
Prayers
pretend
to
;
in
short
,
it
is
pretended
in
the
behalf
of
conceiv'd
Prayers
,
that
they
do
much
more
fix
the
attention
,
and
raise
the
intention
of
the
Peoples
minds
in
Prayer
,
than
publick
Forms
;
that
is
,
that
they
do
more
confine
the
rovings
of
mens
thoughts
in
Prayer
,
and
keep
their
minds
more
attentive
to
it
,
and
that
they
do
much
more
warm
and
enliven
their
affections
in
it
;
for
,
say
our
Brethren
,
the
Devotions
of
the
people
are
very
much
rais'd
or
deaden'd
by
the
performance
of
the
Minister
,
according
as
he
is
more
or
less
devout
in
it
;
and
as
for
the
Minister
,
he
must
needs
be
much
more
devout
in
a
Prayer
of
his
own
conceiving
,
than
in
the
use
of
a
publick
Form
;
because
first
,
say
they
,
't
is
impossible
for
him
to
keep
his
mind
so
attentive
in
reading
a
Prayer
,
as
in
conceiving
one
in
his
own
mind
,
and
speaking
it
from
his
own
conceptions
;
the
care
of
performing
which
naturally
bounds
the
wanderings
of
his
thoughts
,
and
keeps
them
more
fixt
and
attentive
;
and
secondly
,
because
when
he
utters
his
words
immediately
from
his
affections
,
his
thoughts
have
not
that
scope
to
wander
,
as
when
he
reads
them
out
of
a
Book
.
And
as
conceived
doth
more
fix
the
attention
of
the
Minister
,
so
it
doth
also
more
raise
his
intention
,
or
in
other
words
,
more
warm
and
inflame
his
affections
;
for
first
,
whereas
in
reading
a
Form
,
his
affections
follow
his
words
,
and
are
raised
and
excited
by
them
,
in
conceived
Prayer
,
his
words
follow
his
affections
,
and
are
immediately
utter'd
from
,
and
indited
by
them
;
and
secondly
,
how
is
it
possible
,
say
they
,
that
the
words
of
another
,
which
he
reads
out
of
a
Form
,
should
so
well
express
his
affections
as
his
own
;
besides
,
thirdly
,
that
while
he
is
reading
his
Form
,
his
soul
is
so
intent
in
directing
his
eye
to
read
,
that
it
cannot
direct
its
affections
to
God
with
that
fervour
and
intention
as
it
might
do
in
conceiv'd
Prayer
.
These
are
the
supposed
helps
which
the
Ministers
devotion
,
and
from
his
the
Peoples
receive
from
conceiv'd
Prayers
,
above
what
Forms
of
Prayer
can
afford
:
and
as
conceiv'd
Prayer
hath
these
peculiar
advantages
to
raise
the
Ministers
devotion
,
and
by
his
the
Peoples
,
so
it
hath
another
advantage
by
which
it
more
immediately
influences
the
devotion
of
the
People
,
viz.
that
the
matter
of
it
is
still
exprest
in
new
words
,
which
must
needs
much
more
affect
the
attention
of
the
People
,
than
when
it
is
always
exprest
in
the
same
words
without
any
variation
;
And
this
,
so
far
as
I
can
gather
from
the
Writings
of
our
Brethren
,
is
the
sum
of
what
they
plead
in
behalf
of
conceiv'd
Prayer
,
as
to
its
peculiar
advantageousness
to
publick
Devotion
above
stated
Forms
.
2.
Therefore
we
will
enquire
whether
these
Advantages
are
not
in
a
great
measure
imaginary
,
and
whether
so
far
as
they
are
real
,
they
are
not
much
more
peculiar
to
Forms
,
than
to
conceiv'd
Prayer
.
And
here
I
will
readily
grant
,
that
by
expressing
a
serious
and
devout
affection
,
the
Minister
doth
really
advantage
the
Devotion
of
the
Congregation
,
even
as
by
his
good
example
in
all
other
things
he
excites
the
people
to
a
pious
and
virtuous
imitation
;
in
whose
eyes
devotion
never
looks
so
amiable
,
as
when
't
is
exprest
in
serious
and
well
compos'd
words
,
accompanied
with
a
devout
,
a
sober
,
and
affectionate
behaviour
:
both
which
are
equally
necessary
to
excite
the
devotion
of
the
People
:
if
therefore
it
be
really
true
,
that
the
use
of
conceived
or
extempore
Prayer
is
in
its
own
nature
most
apt
to
fix
the
attention
,
and
excite
the
intention
of
the
Minister
in
Prayer
,
it
must
be
confest
that
herein
it
hath
the
advantage
of
Forms
.
1.
Therefore
we
will
inquire
whether
these
advantages
it
pretends
to
,
as
to
the
exciting
the
Ministers
attention
in
Prayer
,
be
real
,
or
no
:
The
first
advantage
is
,
that
the
very
conceiving
the
matter
of
his
Prayer
,
and
speaking
it
from
his
own
conceptions
,
doth
naturally
more
bind
his
attention
,
than
the
reading
it
out
of
a
Form
;
but
I
beseech
you
,
what
doth
it
more
bind
him
to
attend
to
?
is
it
to
attend
to
the
words
and
phrases
?
if
so
,
then
't
is
not
to
attend
to
the
acts
of
Prayer
,
or
is
it
to
attend
to
those
acts
which
are
the
proper
business
of
Prayer
?
that
is
to
be
asham'd
of
sin
,
and
to
bewail
it
in
confession
,
to
be
sensible
of
the
common
wants
,
and
common
dependancies
upon
God
for
supply
in
petition
,
to
admire
God's
perfections
,
and
gratefully
commemorate
his
goodness
in
praise
and
thanksgiving
;
for
in
these
things
the
true
devotion
both
of
Minister
and
People
consists
;
and
't
is
only
by
being
an
example
of
these
in
his
Prayer
,
that
the
Minister
excites
the
devotion
of
his
people
:
't
is
by
confessing
sin
,
as
if
he
were
asham'd
of
,
and
sorry
for
it
,
that
he
excites
their
shame
and
sorrow
;
by
petitioning
for
mercy
,
as
if
he
were
sensible
of
the
want
of
it
,
and
did
heartily
desire
it
,
and
depended
upon
God
for
it
,
that
he
excites
their
sense
of
need
,
and
their
desire
,
and
hope
of
relief
,
and
supply
;
by
praising
and
thanking
God
,
as
if
he
heartily
admired
his
excellencies
,
and
gratefully
resented
his
goodness
that
he
excites
their
admiration
and
gratitude
;
that
mode
of
Prayer
therefore
which
is
most
apt
to
fix
the
Ministers
attention
to
these
acts
of
devotion
,
must
needs
be
most
apt
to
excite
the
devotions
of
the
people
:
Now
as
for
the
mode
of
praying
from
his
own
conceptions
,
I
really
think
that
it
is
much
more
apt
to
unfix
the
Ministers
attention
to
these
acts
,
than
that
of
praying
by
a
Form
;
because
it
forces
him
to
attend
to
other
things
at
the
same
time
,
viz.
the
recollection
of
matter
,
and
invention
of
sutable
expressions
,
which
must
more
or
less
divert
him
from
attending
to
the
inward
acts
of
devotion
,
according
as
his
fancy
and
tongue
are
more
or
less
pregnant
and
voluble
;
it
being
impossible
for
him
to
attend
at
the
same
time
,
to
several
things
,
as
closely
as
he
may
to
one
:
but
when
he
prays
by
a
Form
,
his
matter
and
words
are
ready
before
him
,
and
so
he
hath
nothing
else
to
do
,
but
to
attend
to
his
devotion
;
and
certainly
when
a
man
hath
but
one
thing
to
do
in
Prayer
,
he
may
attend
to
that
more
fixedly
and
closely
,
than
when
he
hath
two
or
three
:
't
is
true
,
by
being
released
from
attending
to
the
invention
of
his
matter
and
words
,
his
mind
is
more
at
leisure
to
wander
,
and
instead
of
attending
as
he
ought
more
closely
to
the
acts
of
devotion
,
by
imploying
those
thoughts
which
in
conceiv'd
Prayer
he
imploys
in
invention
in
a
closer
attention
to
the
acts
of
devotion
,
he
may
,
if
he
please
,
permit
them
to
rove
abroad
;
but
if
he
doth
,
the
fault
is
in
himself
,
and
not
in
the
Form
he
prays
by
:
the
design
of
his
Form
is
to
release
his
mind
from
all
other
business
in
Prayer
,
but
only
that
of
inward
devotion
,
which
is
the
life
of
Prayer
,
that
so
it
may
be
the
more
attentive
to
it
:
but
if
instead
of
applying
his
mind
to
this
design
,
he
suffers
it
to
wander
abroad
,
he
makes
an
ill
use
of
a
good
thing
,
and
converts
that
which
is
in
it self
a
help
to
devotion
,
into
an
occasion
of
indevotion
:
but
't
is
objected
,
that
while
his
thoughts
are
imployed
in
inventing
the
matter
and
words
of
his
Prayer
,
they
are
attending
to
the
duty
of
Prayer
,
and
while
they
are
so
,
they
are
well
imploy'd
,
though
they
should
not
be
so
attentively
fixt
upon
the
inward
devotion
of
Prayer
,
as
they
might
be
in
the
use
of
a
Form
:
to
which
in
short
I
answer
,
That
to
invent
the
matter
and
words
of
Prayer
,
is
not
to
pray
,
but
to
study
a
Prayer
;
and
till
our
Brethren
have
proved
,
that
our
inventing
the
matter
and
words
,
is
a
part
of
our
duty
of
Prayer
,
which
is
the
Question
in
debate
between
us
,
we
can
by
no
means
grant
,
that
our
attention
to
it
is
attending
to
the
duty
of
Prayer
;
we
believe
that
when
we
pray
devoutly
by
a
Form
,
we
discharge
the
whole
duty
of
Prayer
,
though
we
do
not
invent
the
matter
and
words
our selves
,
and
when
we
see
the
contrary
proved
,
we
will
not
only
yield
that
to
attend
to
inventing
,
is
to
attend
to
the
duty
of
Prayer
;
but
that
it
is
unlawful
to
pray
by
a
Form
:
but
in
the
mean
time
we
can
yield
neither
one
,
nor
t'other
.
Seeing
then
that
Forms
are
in
themselves
more
apt
to
fix
the
Ministers
attention
to
the
inward
acts
of
devotion
,
and
seeing
that
't
is
by
attending
to
these
acts
,
or
at
least
by
seeming
to
do
so
,
that
he
influences
the
attention
of
the
people
,
it
necessarily
follows
,
that
in
this
respect
Forms
are
more
advantageous
to
publick
devotion
,
than
conceiv'd
or
extemporary
Prayer
.
But
then
,
2.
It
is
pretended
that
conceiv'd
Prayer
is
in
it self
more
apt
to
fix
the
Ministers
attention
in
Prayer
than
Forms
,
because
in
conceiv'd
Prayer
he
utters
his
words
immediately
from
his
affections
,
by
reason
of
which
his
thoughts
have
not
that
scope
to
wander
,
as
when
he
reads
them
out
of
a
Book
:
to
which
,
in
short
,
I
answer
,
That
if
he
hath
devout
affections
,
he
may
utter
his
words
as
immediately
from
his
affections
in
a
Form
,
as
in
a
conceiv'd
Prayer
;
and
therefore
this
pretence
is
altogether
insignificant
;
for
his
own
invention
is
as
much
a
medium
between
his
affections
and
utterance
in
Praying
extempore
,
as
the
Book
in
praying
by
a
Form
;
as
for
instance
,
suppose
that
in
confessing
sin
,
he
be
affected
with
shame
and
sorrow
,
he
cannot
express
it
in
words
,
but
by
using
his
own
invention
,
or
a
Form
,
and
whether
he
uses
one
,
or
t'other
,
he
uses
a
medium
to
express
it
;
and
why
those
words
which
he
reads
should
not
be
as
immediate
to
his
affections
as
those
which
he
invents
,
provided
they
do
as
fully
express
them
,
I
am
not
able
to
apprehend
;
in
short
therefore
,
if
he
hath
devout
affections
,
they
will
at
least
as
much
confine
his
thoughts
from
wandering
when
he
prays
by
Form
,
as
when
he
prays
Extempore
,
if
he
hath
not
,
he
cannot
utter
his
words
from
his
affections
,
either
in
the
one
or
t'other
.
2.
We
will
inquire
whether
those
advantages
which
our
Brethren
ascribe
to
conceiv'd
Prayer
above
Forms
,
as
to
the
raising
the
Ministers
intention
in
Prayer
,
be
real
,
or
no
:
first
they
pretend
that
in
reading
a
Form
,
his
affections
follow
his
words
,
and
are
raised
and
excited
by
them
;
whereas
in
praying
extempore
,
his
words
follow
his
affections
.
This
I
confess
is
a
very
curious
distinction
,
but
I
am
not
able
to
apprehend
either
what
foundation
there
is
for
it
,
or
how
it
is
applicable
to
the
matter
;
for
first
what
necessity
is
there
either
that
his
affections
should
follow
his
words
in
a
Form
,
more
than
in
a
conceiv'd
Prayer
,
or
that
his
words
should
follow
his
affections
in
a
conceiv'd
Prayer
,
more
than
in
a
Form
?
why
may
not
a
man
be
devoutly
affected
with
the
matter
he
prays
for
,
before
he
expresses
in
a
Form
of
words
,
as
well
as
before
he
expresses
it
extempore
?
since
if
he
be
acquainted
with
the
Form
,
he
cannot
but
know
before-hand
what
he
is
to
pray
for
in
it
;
and
therefore
if
he
be
truly
devout
,
cannot
but
be
affected
with
it
,
before
he
prays
for
it
;
and
so
on
the
other
hand
,
why
may
not
a
man
as
well
be
unaffected
with
the
matter
he
prays
for
in
conceiv'd
Prayer
,
till
he
hath
exprest
it
,
as
with
the
matter
he
prays
for
in
a
Form
?
or
what
reason
can
be
assign'd
,
why
the
affection
may
not
follow
the
words
,
and
be
excited
by
them
in
the
one
,
as
well
as
in
the
other
?
may
not
a
man
pray
inconsiderately
,
and
suffer
his
tongue
,
to
run
before
his
heart
in
both
?
and
may
not
his
affections
which
were
before
asleep
,
be
awakened
by
the
sound
of
his
words
in
either
?
In
short
therefore
,
since
in
praying
by
a
Form
,
a
man
may
know
as
well
at
least
,
and
hath
as
much
time
to
consider
the
matter
he
is
to
pray
for
before-hand
,
as
in
praying
extempore
;
what
reason
is
there
why
it
should
be
more
difficult
for
him
to
affect
his
soul
before-hand
with
it
in
the
one
,
than
in
the
other
?
and
if
it
be
equally
hard
and
easie
in
both
,
than
't
is
equally
possible
for
his
affections
to
go
before
,
or
follow
his
words
in
either
.
But
then
secondly
,
suppose
it
were
true
,
that
in
conceiv'd
Prayer
the
words
follow
the
affections
,
and
in
a
Form
the
affections
the
words
,
how
doth
it
from
hence
follow
,
that
conceiv'd
Prayer
doth
more
intend
and
heighten
the
affections
,
than
Forms
?
what
reason
can
there
be
assign'd
,
why
those
acts
of
inward
affections
,
which
follow
our
words
in
Prayer
,
should
not
be
as
intense
and
vigorous
as
those
which
go
before
them
?
why
may
not
a
man
exert
as
flagrant
an
act
of
desire
,
immediately
after
he
hath
exprest
his
Petition
,
as
immediately
before
,
especially
if
that
be
true
which
our
Brethren
affirm
,
and
which
most
men
find
by
experence
;
that
the
words
of
Prayer
,
if
they
are
proper
and
expressive
,
do
naturally
quicken
and
excite
the
affections
;
so
that
if
it
be
the
matter
only
that
excites
the
affections
,
they
may
be
as
vehemently
excited
after
the
words
are
spoken
as
before
;
if
it
be
the
words
also
,
the
affections
must
be
less
vehemently
excited
before
the
words
,
than
after
:
in
short
therefore
,
when
the
Minister
prays
in
publick
,
whether
it
be
by
Form
,
or
extempore
,
he
prays
on
,
without
making
any
long
pauses
between
one
Petition
and
another
,
so
that
as
soon
as
ever
he
hath
conceived
the
matter
,
he
expresses
it
,
and
whether
it
be
immediately
before
or
immediately
after
,
or
while
he
is
expressing
it
,
that
he
joyns
his
affection
to
it
,
there
can
be
no
reason
assign'd
,
if
it
be
the
matter
he
joyns
them
to
,
why
he
should
more
affect
it
now
,
than
then
,
there
being
nothing
in
the
order
of
before
or
after
,
to
raise
and
excite
his
affection
:
and
if
so
,
his
affections
following
his
words
,
though
it
were
necessary
to
his
praying
by
a
Form
,
can
be
no
disadvantage
to
his
Devotion
,
nor
the
contrary
an
advantage
to
it
,
though
it
were
necessary
to
his
praying
extempore
:
but
then
secondly
,
it
is
pretended
that
the
Minister
cannot
so
well
express
his
devout
affections
in
other
mens
words
,
as
in
his
own
,
and
therefore
when
he
prays
in
a
Form
of
words
of
other
mens
composure
,
't
is
impossible
his
affections
should
be
so
livelily
represented
,
as
when
he
prays
extempore
:
To
which
in
short
I
answer
,
That
the
Ministers
business
in
publick
Prayer
is
not
to
express
the
degrees
and
heighths
of
his
own
affections
,
or
to
acquaint
God
of
the
particular
and
extraordinary
fervencies
of
his
own
soul
:
for
in
publick
he
prays
as
the
common
mouth
of
the
Congregation
,
and
therefore
he
ought
not
to
express
to
God
in
the
name
of
the
People
,
any
matter
that
is
peculiar
to
himself
,
or
to
represent
his
own
particular
extraordinary
fervours
,
as
the
common
case
of
the
Congregation
,
but
his
words
ought
to
be
such
as
every
honest
and
ordinary
Christian
may
truly
joyn
with
,
as
the
sense
and
meaning
of
his
own
soul
;
and
for
him
to
express
to
God
in
the
name
of
the
People
,
such
heights
of
Devotion
as
few
or
none
of
them
are
arrived
to
,
is
as
bad
as
to
confess
in
their
names
such
sins
to
God
,
as
few
or
none
of
them
are
guilty
of
.
So
that
if
the
Minister
hath
such
peculiar
heighths
of
affection
as
can
be
fitly
exprest
only
in
his
own
words
,
he
ought
not
to
tell
God
of
them
in
a
publick
Prayer
,
in
which
he
is
to
express
nothing
but
what
is
the
true
and
common
sense
of
every
honest
and
sincere
Christian
;
and
this
certainly
may
be
as
fitly
exprest
in
another
mans
words
,
as
in
his
own
,
unless
we
will
suppose
that
no
man
can
so
well
express
the
common
sense
of
a
Christian
Congregation
,
as
he
that
prays
extempore
,
yea
,
and
that
he
himself
cannot
so
fitly
express
it
in
premeditated
words
,
as
in
extemporary
ones
;
neither
of
which
I
suppose
any
sober
Dissenter
will
affirm
.
But
then
Thirdly
and
lastly
,
it
is
also
pretended
,
that
in
the
use
of
Forms
,
the
Ministers
soul
is
so
ingaged
in
directing
his
eye
to
read
,
that
it
cannot
be
so
intensly
affected
with
what
he
prays
for
,
as
when
he
prays
extempore
;
in
answer
to
which
,
I
leave
the
Reader
to
judge
,
whether
the
recollecting
of
the
matter
of
Prayer
,
the
disposing
of
it
into
a
due
method
,
and
inventing
of
proper
phrases
to
express
it
,
(
neither
of
which
are
acts
of
Prayer
,
as
I
shew'd
before
)
must
not
much
more
busie
and
ingage
the
Ministers
soul
when
he
is
praying
publickly
,
than
the
directing
of
his
eye
to
read
;
that
is
,
whether
one
that
hath
so
perfect
a
habit
of
reading
as
that
he
can
readily
exercise
it
without
imploying
one
thought
about
it
,
cannot
read
a
Prayer
more
easily
,
than
invent
one
?
for
so
much
easier
as
it
is
to
read
than
to
invent
a
Prayer
,
so
much
less
his
soul
hath
to
divert
it
from
being
affected
with
what
he
prays
for
when
he
prays
by
a
Form
,
than
when
he
prays
extempore
.
And
thus
you
see
that
those
advantages
which
are
ascribed
to
conceiv'd
Prayer
,
as
to
the
raising
the
Ministers
Devotion
,
are
such
as
are
either
imaginary
,
or
as
ought
rather
to
be
ascribed
to
Forms
.
But
it
is
pretended
,
that
Forms
of
Prayer
do
not
only
deaden
the
Ministers
Devotion
,
and
so
by
consequence
the
Peoples
,
but
that
they
do
also
deaden
the
Peoples
by
a
more
direct
and
immediate
influence
,
because
they
still
express
the
matter
of
Prayer
in
the
same
words
,
which
when
the
People
have
often
heard
,
will
be
apt
to
cloy
their
attention
,
whereas
the
very
newness
and
variety
of
words
,
in
which
conceiv'd
Prayers
are
exprest
,
doth
naturally
awaken
and
entertain
their
minds
and
keep
them
more
fixt
and
intent
.
For
answer
whereunto
,
let
us
consider
upon
what
it
is
that
this
novelty
and
variety
of
expression
doth
keep
our
minds
so
fixt
and
intent
on
,
is
it
upon
the
matter
of
Prayer
?
doubtless
,
No
;
for
that
is
generally
the
same
,
especially
the
matter
of
publick
Prayer
,
and
therefore
if
it
were
that
that
fixt
our
minds
,
't
would
as
well
do
it
in
the
same
as
in
new
and
varied
expressions
;
and
since
the
matter
of
publick
Prayer
is
old
,
and
for
the
main
will
be
always
so
,
why
should
it
not
as
well
affect
us
in
old
words
as
in
new
,
provided
they
exprest
it
with
equal
propriety
and
fitness
;
but
if
it
be
meerly
the
newness
of
the
phrase
't
is
express'd
in
,
that
fixes
their
minds
:
there
is
nothing
in
it
but
a
meer
surprise
and
amusement
of
their
fancies
,
which
instead
of
fixing
doth
unfix
their
minds
from
the
internal
acts
of
Prayer
,
and
divert
its
attention
from
the
devotion
to
the
oratory
of
it
;
so
that
this
fixation
of
their
minds
on
the
novelty
of
the
phrase
and
method
of
Prayer
is
so
far
from
being
an
advantage
,
that
't
is
a
distraction
to
their
devotion
.
As
for
Forms
of
Prayer
,
there
is
no
doubt
but
they
may
be
composed
with
the
same
advantage
of
expression
and
pronounced
with
the
same
affection
as
the
Prayers
of
our
own
extempore
composure
,
and
if
they
are
so
,
they
will
have
the
same
advantage
of
the
musick
of
speech
to
excite
the
Devotions
of
the
People
;
but
as
for
novelty
of
method
and
expression
,
that
may
indeed
entertain
their
minds
and
divert
them
from
roving
out
to
other
objects
,
but
even
this
entertainment
is
a
roving
and
excursion
of
their
minds
from
the
acts
of
Prayer
,
which
,
while
they
are
amused
with
the
novelty
of
the
phrase
and
method
of
the
Prayer
,
can
be
no
more
intent
on
the
devotion
of
it
,
than
while
they
are
busied
about
secular
objects
and
affairs
.
And
indeed
that
seeming
devotion
that
is
raised
in
the
minds
of
the
People
by
the
gingling
of
the
Ministers
words
about
their
fancies
,
is
generally
false
and
counterfeit
,
for
as
words
do
naturally
impress
the
fancy
,
so
the
fancy
doth
naturally
excite
the
sensitive
affections
;
so
that
when
the
affections
are
excited
meerly
by
the
art
and
musick
of
the
words
of
Prayer
,
it
is
not
Devotion
but
Mechanism
;
for
there
is
no
doubt
but
men
may
be
and
many
times
are
strangely
affected
with
the
words
of
Prayer
when
they
have
not
the
least
spark
of
true
devotion
to
the
matter
of
it
;
for
when
they
fancy
the
matter
of
Prayer
and
are
affected
with
it
meerly
for
the
sake
of
the
words
,
the
movement
of
their
affection
will
cease
as
soon
as
the
impression
is
worn
out
which
the
words
make
upon
their
fancies
,
and
if
in
the
mean
time
they
happen
to
hear
any
other
matter
exprest
in
the
same
affectionate
words
,
they
will
in
all
probability
be
as
much
affected
with
it
,
as
they
are
now
with
the
matter
of
Prayer
,
but
if
the
mind
be
truly
devout
and
doth
affect
the
matter
of
Prayer
for
it self
and
not
for
the
sake
of
the
words
,
I
cannot
imagin
how
new
words
should
any
way
advantage
its
devotion
,
unless
they
were
to
express
new
matter
.
Since
therefore
the
matter
of
publick
Prayer
neither
is
nor
ought
to
be
new
,
unless
it
be
upon
extraordinary
publick
emergencies
,
what
colour
of
reason
can
there
be
assign'd
,
why
the
devotion
of
the
hearers
should
be
more
affected
with
it
in
new
words
than
in
old
,
supposing
it
be
express'd
and
pronounc'd
with
the
same
propriety
and
affection
in
both
.
And
thus
I
have
shewn
that
those
advantages
of
publick
Devotion
which
are
pretended
to
be
peculiar
to
conceiv'd
Prayers
,
are
for
the
most
part
imaginary
,
and
that
so
far
forth
as
they
are
real
they
are
more
peculiar
to
Forms
of
Prayer
,
I
proceed
to
the
third
and
last
enquiry
,
viz.
3.
Whether
there
are
not
sundry
advantages
of
publick
Devotion
peculiar
to
Forms
of
Prayer
,
which
conceived
Prayers
cannot
pretend
to
?
That
there
are
,
I
do
affirm
,
and
will
indeavour
to
prove
by
these
following
Instances
.
1.
One
great
advantage
that
is
peculiar
to
publick
Forms
of
Prayer
,
is
,
That
the
People
may
address
themselves
to
them
with
greater
preparation
;
for
if
they
please
,
they
may
peruse
the
words
before-hand
,
and
consider
the
sense
and
matter
of
them
,
and
indeavour
to
affect
their
minds
with
it
;
as
for
instance
,
when
I
know
before-hand
what
words
my
sins
will
be
confest
in
,
when
I
am
to
joyn
in
the
publick
Devotions
,
I
can
consider
before-hand
the
sense
and
meaning
of
them
,
and
prepare
such
affection
as
are
sutable
to
them
;
as
suppose
the
confession
be
that
of
our
Church's
Liturgy
,
wherein
we
begin
with
Almighty
and
most
merciful
Father
;
I
can
consider
the
meaning
of
these
words
before
I
come
to
Church
;
and
from
the
consideration
of
God's
almighty
and
most
merciful
nature
,
excite
my
affections
to
an
awful
dread
of
his
power
,
and
an
ingenuous
sense
of
his
mercy
;
by
which
when
I
come
to
joyn
with
these
words
in
the
publick
confession
,
I
shall
be
duely
affected
with
the
sense
of
them
,
and
my
soul
will
beready
melted
into
all
that
filial
sorrow
and
humiliation
for
my
sin
,
with
the
consideration
that
I
have
offended
by
it
an
Almighty
and
most
merciful
Father
suggests
;
and
so
if
I
consider
,
and
apply
before-hand
all
the
rest
of
the
confession
,
I
shall
thereby
tune
and
set
my
affections
to
the
sense
and
matter
of
each
particular
phrase
and
expression
in
it
;
which
't
will
be
impossible
for
me
to
do
when
I
am
to
joyn
with
an
extempore
Prayer
;
because
I
cannot
know
before-hand
what
the
phrases
and
expressions
of
it
will
be
;
besides
which
,
upon
the
words
of
publick
Forms
,
there
may
be
written
excellent
Paraphrases
and
Meditations
,
such
as
is
that
of
the
Companion
to
the
Temple
;
by
reading
of
which
the
Devotions
of
the
People
may
be
very
much
excited
and
improved
;
which
is
such
an
advantage
as
the
words
of
extempore
Prayer
will
not
admit
of
.
2.
Another
advantage
peculiar
to
publick
Forms
,
is
,
That
in
joining
with
them
the
People
may
pray
with
more
understanding
,
than
they
can
well
be
supposed
to
do
in
conceiv'd
and
extempore
Prayer
,
wherein
generally
the
Minister
is
forc'd
to
make
use
of
such
words
and
expressions
as
come
first
to
hand
,
having
not
leisure
enough
to
pick
and
choose
his
words
,
without
making
long
and
undecent
pauses
and
interruptions
,
so
that
sometimes
he
is
fain
to
use
a
hard
word
,
which
perhaps
not
half
the
People
understand
,
because
an
easier
doth
not
come
to
his
mind
,
and
sometimes
to
intangle
his
expressions
with
long
Parentheses
,
sometimes
to
darken
his
matter
with
far
fetch'd
Metaphors
,
or
to
express
it
by
halfs
in
broken
Sentences
,
and
sometimes
to
run
out
his
Periods
to
an
inordinate
length
,
by
which
the
sense
of
them
is
very
much
clouded
and
obscur'd
:
these
and
such
like
inconveniences
all
the
World
knows
do
very
commonly
attend
extempore
Effusions
:
and
let
a
mans
fancy
and
tongue
be
never
so
fluent
and
voluble
,
he
can
never
be
so
secure
of
expressing
himself
intelligibly
to
the
People
when
he
prays
extempore
,
as
he
might
be
if
he
took
time
enough
before-hand
to
choose
his
words
,
and
form
his
expressions
,
so
that
the
People
may
be
much
more
secure
of
understanding
what
they
pray
for
when
they
joyn
with
a
Form
,
than
when
they
joyn
with
an
extempore
Prayer
;
for
to
be
sure
in
composing
publick
Forms
more
care
will
be
taken
of
the
phrase
,
that
the
words
may
fit
the
matter
,
and
express
it
intelligibly
to
the
People
,
than
there
can
be
in
extempore
Prayer
;
which
admits
of
no
long
consideration
,
no
alteration
upon
second
thoughts
,
no
after-scanning
or
revisal
,
as
Forms
of
Prayer
do
,
but
it
must
pass
as
it
happens
,
whether
it
be
intelligible
or
no
,
by
reason
of
which
those
who
occupy
the
room
of
the
unlearned
,
are
many
times
forc'd
to
break
off
praying
for
want
of
understanding
what
the
words
and
expressions
of
the
Prayer
mean
;
for
whether
the
Prayer
be
spoken
in
an
unknown
Tongue
,
or
in
words
that
are
unintelligible
to
the
People
,
it
is
all
one
to
them
,
for
still
their
understanding
is
unfruitful
,
and
so
long
their
devotion
must
be
broken
and
interrupted
.
3.
Another
advantage
peculiar
to
publick
Forms
,
is
,
That
the
People
may
joyn
with
them
with
much
more
faith
and
ussurance
,
than
they
can
with
extempore
Prayers
;
it
must
doubtless
be
of
great
advantage
to
a
mans
devotion
in
publick
,
to
be
satisfied
before-hand
that
the
matter
he
is
to
pray
for
is
good
and
acceptable
to
God
;
for
by
this
means
he
will
be
inabled
to
pray
on
with
a
stronger
faith
and
surer
hope
of
being
heard
and
accepted
;
but
this
a
man
can
never
be
satisfi'd
of
aforehand
,
that
joyns
in
extempore
Prayer
,
unless
he
hath
an
implicit
faith
in
his
Minister
,
that
he
will
say
nothing
to
God
but
what
is
true
,
nor
ask
any
thing
of
him
but
what
is
lawful
;
which
how
he
can
certainl
depend
on
,
I
cannot
imagin
,
especially
considering
that
the
Minister
who
prays
is
many
times
a
stranger
to
him
,
both
as
to
his
person
and
principles
,
and
for
all
that
he
knows
may
be
very
erronious
,
rash
,
and
unadvised
,
or
very
ignorant
of
what
is
matter
of
Prayer
,
and
what
not
;
And
even
those
Ministers
whom
he
knows
,
and
can
best
confide
in
,
are
not
always
so
very
sure
of
their
hands
,
but
that
some
times
they
may
mistake
their
passion
for
their
zeal
,
and
reak
their
anger
or
faction
in
their
Prayers
,
or
in
the
heat
and
hurry
of
speaking
what
comes
next
,
let
drop
an
error
before
they
are
aware
,
or
express
themselves
so
doubtfully
,
or
unadvisedly
,
that
an
honest
and
discerning
mind
may
not
be
able
to
joyn
with
him
;
so
that
in
joyning
with
an
extempore
Prayer
,
it
is
very
necessary
,
(
as
hath
been
observed
by
an
excellent
Divine
upon
this
Argument
)
that
as
we
go
along
with
the
Minister
,
we
should
judge
of
what
he
saith
before
our
hearts
consent
to
it
,
and
if
it
should
so
happen
,
that
by
reason
of
the
novelty
,
or
ambiguity
,
affectation
,
or
indigestedness
of
his
expressions
,
or
any
such
rub
in
our
way
,
we
cannot
readily
judge
,
but
are
fain
to
hesitate
,
and
deliberate
upon
this
,
or
that
passage
;
in
the
mean
time
he
who
prays
is
gone
on
,
and
now
upon
a
new
subject
,
and
we
are
left
behind
,
and
at
a
loss
,
and
perhaps
miserably
confounded
before
our
Devotion
can
close
in
again
,
and
no
sooner
it
may
be
is
it
well
fixt
,
but
't
is
led
away
again
into
the
same
inconveniency
and
maze
:
all
which
may
be
easily
prevented
by
the
use
of
publick
Forms
;
of
the
matter
and
expressions
of
which
,
the
People
may
easily
satisfie
themselves
aforehand
,
and
when
this
is
done
,
they
will
have
nothing
else
to
do
,
but
to
pray
and
keep
their
holy
affections
a
going
,
they
will
have
no
new
Judgment
to
make
of
what
is
said
,
no
doubtful
phrase
or
matter
to
examin
,
and
their
judgment
being
satisfied
before
they
begin
to
pray
,
with
the
words
and
matter
of
the
Prayer
,
their
devotion
may
go
on
with
it
,
without
pause
or
stop
in
an
even
and
uninterrupted
current
.
4.
Another
advantage
peculiar
to
publick
Forms
,
is
,
That
they
have
much
less
in
them
to
divert
the
affefections
of
the
People
from
the
matter
of
Prayer
.
For
as
for
extempore
Prayer
,
it
is
very
apt
to
disturb
the
devotion
of
the
People
,
whether
it
be
well
or
ill
perform'd
,
if
he
who
performs
it
hesitates
,
or
blunders
,
or
expresses
himself
in
crude
,
undecent
,
or
fantastick
phrases
,
instead
of
attending
to
the
matter
,
and
joyning
their
affections
with
it
,
they
will
in
all
probability
be
pitying
,
or
contemning
him
,
carping
at
what
comes
next
,
and
running
descants
on
his
weakness
and
impertinence
;
if
he
perform
well
,
and
his
method
be
orderly
and
artificial
,
his
matter
good
,
and
his
expressions
fluent
and
apt
,
and
easie
,
they
will
in
all
probability
be
admiring
his
parts
,
and
entertaining
their
curiosity
with
the
elegancy
of
his
phrase
,
the
solidity
and
promptness
of
his
judgment
,
and
the
art
and
finery
of
his
composure
;
either
of
which
must
very
much
divert
and
call
off
their
affections
from
the
matter
;
whereas
while
they
are
joyning
in
publick
Forms
,
to
which
they
have
been
accustomed
,
and
in
which
neither
the
strength
,
nor
weakness
of
the
Ministers
parts
appears
,
they
have
none
of
all
these
snares
to
intangle
their
devotion
:
for
being
used
to
the
words
,
and
phrase
,
and
method
,
they
have
no
temptation
to
concern
their
minds
any
farther
about
them
,
than
as
they
convey
the
matter
of
the
Prayer
to
them
,
and
having
none
of
the
above-named
diversions
,
to
carry
away
their
minds
from
the
matter
,
they
may
doubtless
,
if
they
please
,
attend
to
it
with
much
more
fervour
and
affection
.
5.
Another
peculiar
advantage
to
the
Peoples
Devotion
in
joyning
with
publick
Forms
,
is
,
That
they
are
more
secur'd
as
to
the
decency
and
solemnity
of
their
publick
Worship
;
and
I
suppose
there
is
no
body
will
question
,
but
that
the
decent
and
solemn
performance
of
publick
Worship
,
is
highly
advantageous
to
the
Devotion
of
the
People
.
But
now
whilst
they
joyn
in
extempore
Prayers
,
the
decency
and
solemnity
of
the
performance
,
doth
altogether
depend
upon
the
ability
and
present
disposedness
of
the
Minister
;
so
that
if
the
Minister
happen
to
be
a
man
of
a
mean
elocution
,
of
an
unready
memory
,
or
an
unfruitful
invention
,
it
is
impossible
the
Office
should
be
perform'd
with
that
decency
and
solemnity
,
that
is
necessary
to
affect
the
minds
,
and
excite
the
devotions
of
the
People
;
yea
,
instead
of
that
perhaps
,
the
wretched
dulness
,
the
blundering
,
confusion
,
and
impertinence
of
the
performance
,
may
turn
their
devotion
into
scorn
and
laughter
;
for
of
this
I
have
seen
too
many
sad
experiments
:
but
suppose
the
Minister
be
a
man
of
pregnant
parts
,
and
ready
invention
and
elocution
,
yea
and
of
great
Piety
and
Devotion
too
,
yet
't
is
possible
he
may
be
frequently
liable
to
great
indispositions
of
body
,
and
mind
,
to
dulness
,
and
inadvertency
,
to
wandering
,
and
distraction
of
thoughts
,
to
deficiencies
of
invention
,
and
failures
of
memory
,
and
incumbrances
of
mind
,
with
outward
cares
and
accidents
;
and
if
he
be
,
what
remedy
is
there
,
but
that
he
must
many
times
pray
confusedly
,
and
omit
a
great
deal
of
the
matter
of
Prayer
,
and
utter
a
great
deal
of
it
in
broken
or
undecent
expressions
?
and
how
can
he
avoid
being
sometimes
at
a
loss
,
both
for
words
and
matter
,
and
being
forc'd
to
supply
the
present
defects
of
his
invention
,
with
fulsome
repetitions
of
what
went
before
?
and
how
is
it
possible
almost
but
that
a
great
deal
of
slat
and
empty
nonsense
,
a
great
many
crude
and
undigested
conceptions
,
and
rash
and
unadvis'd
expressions
should
escape
from
his
lips
before
he
is
aware
?
and
this
,
if
he
hath
any
grain
of
modesty
in
him
,
must
,
upon
the
least
reflection
,
put
him
into
a
greater
confusion
,
and
so
amaze
,
and
bewilder
him
,
that
throughout
the
whole
Prayer
perhaps
,
he
will
hardly
be
able
to
recover
himself
to
any
consistency
of
thoughts
:
Now
is
it
not
a
hard
case
,
that
the
decency
and
solemnity
of
the
publick
Prayers
of
a
Congregation
,
should
depend
upon
the
uncertain
and
variable
temper
and
disposition
of
one
single
person
;
so
as
that
if
he
happen
to
be
indispos'd
or
disorder'd
in
his
body
or
mind
,
the
Devotions
of
500
or
1000
persons
must
partake
of
his
disorders
and
distractions
;
for
how
much
soever
he
is
indisposed
,
their
Prayer
can
be
no
better
than
what
he
is
able
to
pour
out
extempore
,
and
how
flatly
,
unadvisedly
or
confusedly
soever
he
prays
,
they
must
pray
after
him
,
or
not
pray
at
all
;
which
vast
inconvenience
is
wholly
cur'd
and
prevented
,
by
a
well
compos'd
Form
of
Prayer
,
for
how
weak
soever
the
Ministers
parts
be
,
or
how
much
soever
he
may
be
at
present
indisposed
,
if
he
can
but
read
distinctly
and
seriously
,
the
Devotion
of
the
People
will
not
be
at
all
affected
or
influenc'd
by
it
,
for
whatsoever
his
parts
,
or
present
temper
be
,
they
will
be
sure
to
find
an
orderly
and
methodical
Prayer
to
joyn
with
;
a
Prayer
that
is
comprehensive
of
all
their
common
cases
and
necessities
;
that
is
sober
and
good
,
mature
and
well
advised
as
to
the
matter
;
that
is
full
and
plain
and
decent
as
to
the
phrase
and
expression
of
it
;
and
in
a
word
,
that
is
every
way
suted
to
all
the
parts
and
ends
and
offices
of
publick
Devotion
;
And
if
they
please
,
they
may
satisfie
themselves
before-hand
,
that
there
is
nothing
in
the
Prayer
they
are
to
joyn
with
,
but
what
becomes
publick
Worship
,
which
is
the
most
serious
and
solemn
thing
in
the
World.
6.
Another
peculiar
advantage
of
publick
Forms
,
is
,
That
in
joyning
with
them
the
People
may
be
better
secur'd
of
the
reality
and
sincerity
of
their
own
Devotion
.
For
in
joyning
with
extempore
Prayers
,
there
is
no
doubt
but
they
may
,
and
many
times
do
mistake
the
tickling
of
their
fancics
,
for
true
and
sincere
Devotion
;
for
their
fancies
being
surpriz'd
,
and
amused
,
meerly
by
the
novelty
of
the
expressions
,
will
naturally
influence
their
sensitive
passions
,
and
chase
them
into
such
warmths
as
an
undiscerning
judgment
may
easily
mistake
for
the
holy
fervours
of
Devotions
;
they
find
themselves
strangely
heated
in
the
Prayer
,
and
upon
that
immediately
conclude
,
that
they
are
wonderfully
devout
,
without
ever
enquiring
,
whether
it
be
the
matter
,
or
the
phrase
and
expression
that
heats
them
;
and
so
from
those
transports
of
passion
,
which
are
meerly
the
effects
of
new
and
surprising
words
,
striking
briskly
on
their
fancies
,
they
many
times
take
occasion
to
flatter
themselves
into
a
great
opinion
of
their
Piety
and
Godliness
,
whereas
many
of
these
persons
are
notoriously
immoral
in
their
lives
,
and
utterly
disaffected
to
the
matter
they
pray
for
with
so
much
seeming
earnestness
and
affection
;
which
is
a
plain
argument
,
that
their
affection
is
not
to
the
matter
,
but
meerly
to
the
words
and
expressions
;
and
in
all
probability
the
same
surprisingness
of
expression
would
have
as
much
affected
them
at
a
Play
,
as
it
doth
at
a
Prayer
:
thus
for
instance
,
when
they
hear
God
or
Christ
spoken
of
,
and
their
goodness
and
perfections
represented
in
a
new
and
surprising
strain
of
expressions
,
their
fancy
many
times
is
strangely
smitten
with
it
,
and
this
makes
their
spirits
flow
in
a
sweet
and
placid
torrent
to
their
heart
;
and
by
their
frisking
about
it
,
to
sooth
and
tickle
it
into
great
complacency
and
pleasure
,
till
at
last
it
opens
and
dilates
it
orifices
,
and
the
grateful
flood
breaks
in
,
and
drowns
it
in
delight
and
ravishment
;
and
yet
all
this
many
times
,
instead
of
being
a
real
complacency
of
their
souls
in
God
,
is
only
a
complacency
of
their
fancies
in
the
phrase
by
which
he
is
described
and
represented
,
and
had
they
heard
the
Hero
of
Play
describ'd
in
the
same
phrase
,
they
might
probably
have
been
moved
to
the
same
affection
to
him
,
as
they
are
now
to
God
and
their
Saviour
;
for
the
same
kind
of
influence
that
new
and
surprising
expressions
have
upon
mens
fancies
in
Prayer
,
they
will
have
when
applied
to
other
matters
;
And
if
we
will
believe
Plutarch
,
it
was
an
ordinary
thing
with
the
Greek
Sophists
,
by
their
honied
words
,
surprising
phrases
,
singing
tones
,
and
effeminate
accents
,
to
excite
their
Auditors
into
a
kind
of
Bacchical
Enthusiasm
;
and
no
doubt
but
those
hearers
,
of
whom
he
there
speaks
,
who
were
wont
to
applaud
their
Orators
at
the
end
of
their
Declamations
with
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
divinely
,
heavenly
,
unimitably
spoken
;
found
themselves
as
much
moved
,
as
many
a
man
doth
at
an
extempore
Prayer
,
who
yet
verily
believes
,
that
it
is
not
meerly
a
movement
of
his
fancy
,
but
of
his
sincere
and
true
devotion
.
This
therefore
is
a
great
disadvantage
of
extempore
Prayer
in
publick
,
that
meerly
by
amusing
the
fancies
of
the
people
with
the
surprising
novelty
of
its
expressions
,
it
puts
them
into
fits
of
counterfeit
devotion
,
and
makes
them
many
times
imagin
that
they
are
heartily
affected
with
the
matter
of
the
Prayers
,
when
't
is
meerly
the
phrase
of
it
that
by
striking
on
their
fancies
,
moves
their
sensitive
affection
.
But
whether
this
movement
of
affection
be
fancy
,
or
devotion
,
a
man
may
much
more
easily
distinguish
when
he
joyns
with
a
Form
,
than
when
he
joyns
with
an
extempore
Prayer
;
for
he
being
acquainted
aforehand
with
the
phrases
and
expressions
of
the
Form
,
it
is
not
to
be
supposed
,
that
they
should
much
surprise
and
amuse
his
fancy
,
and
therefore
if
notwithstanding
that
,
he
finds
himself
heartily
affected
in
the
Prayer
,
he
may
much
more
securely
conclude
,
that
it
is
the
matter
,
and
not
meerly
the
words
that
moves
and
affects
him
.
And
thus
,
with
all
plainness
and
sincerity
,
I
have
indeavoured
to
represent
those
peculiar
advantages
which
Forms
of
Prayer
have
above
extempore
ones
,
as
to
the
quickening
and
improving
the
Devotions
of
the
People
:
I
might
have
given
other
Instances
of
it
,
but
these
I
think
are
sufficient
to
determin
the
case
in
debate
,
and
to
convince
any
unprejudic'd
man
,
that
pious
and
well
composed
Forms
,
are
so
far
from
deadening
the
publick
Devotions
,
that
they
contribute
sundry
great
advantages
to
it
.
And
indeed
if
publick
Forms
do
deaden
the
Peoples
Devotion
,
it
must
be
either
as
they
always
confine
the
Devotions
of
the
People
to
the
same
set
of
words
,
which
,
as
I
have
proved
at
large
,
is
a
great
advantage
to
their
Devotion
;
or
as
they
do
pro
tempore
confine
them
to
a
certain
set
of
words
;
in
which
sense
the
Ministers
extempore
Prayer
is
a
Form
to
the
People
,
and
doth
as
much
confine
their
Devotions
to
a
certain
set
of
words
,
pro
tempore
,
as
any
stated
Form
whatsoever
.
And
now
,
if
after
all
this
,
it
be
objected
by
our
Brethren
,
that
they
find
by
Experience
,
which
is
the
best
Argument
,
that
Forms
do
actually
deaden
their
Devotion
,
I
would
beseech
them
seriously
to
consider
,
whether
this
experience
of
theirs
be
not
founded
in
an
unreasonable
prejudice
;
and
if
it
be
,
whether
it
's
fit
that
their
unreasonable
prejudice
should
prescribe
to
the
whole
Church
?
it's
certain
,
that
there
are
other
men
as
truly
pious
and
devout
as
they
,
who
find
by
experience
,
that
joyning
with
the
publick
Forms
is
a
great
advantage
to
their
Devotion
;
so
that
here
is
experience
against
experience
;
and
certainly
where
there
are
two
contrary
experiences
of
the
same
thing
,
they
cannot
both
proceed
from
the
nature
of
the
thing
;
but
one
,
or
t'other
must
necessarily
arise
from
the
disposition
and
temper
of
those
who
are
conversant
about
it
:
Now
I
have
shew'd
that
Forms
of
Prayer
are
in
themselves
real
advantages
to
publick
Devotion
,
and
that
they
are
so
,
there
are
many
thousands
of
good
Christians
can
attest
by
their
own
experience
;
and
therefore
if
our
Brethren
do
not
experience
the
same
,
the
fault
must
lie
in
their
own
prejudice
,
or
temper
,
and
there
is
no
doubt
to
be
made
,
but
would
they
heartily
indeavour
to
cure
their
own
prejudice
,
and
to
dispossess
their
minds
of
those
groundless
Piques
they
have
entertain'd
against
our
Liturgy
;
would
they
but
peruse
it
with
impartial
eyes
;
consider
the
contents
,
and
labour
to
affect
their
minds
with
the
sense
and
matter
of
it
;
they
would
quickly
find
the
same
experience
of
its
advantageousness
to
publick
Devotion
,
as
those
blessed
Martyrs
did
who
compos'd
it
,
us'd
,
and
at
last
died
for
it
,
and
valued
every
Leaf
of
it
as
an
inestimable
treasure
;
and
as
we
should
consent
in
our
experience
,
so
we
should
also
in
our
communion
,
and
with
one
heart
and
one
mouth
glorifie
our
Father
together
.
FINIS
.