Chapter 11
Prescribed forms of Prayer Examined.
THERE are also great Pleas for the use of prescribed limited Forms of Prayer, in opposition to that spiritual Ability in Prayer, which we have described and proved to be a Gift of the Holy Ghost. Where these Forms are contended for by men, with respect unto their own use and practice only, as suitable to their Experience, and judged by them a serving of God with the best that they have; I shall not take the least notice of them, nor of any Dissent about them. But whereas a perswasion not only of their lawfulness but of their necessity is made use of unto other ends and purposes, wherein the Peace and Edification of Believers is highly concerned, it is necessary we should make some inquiry thereinto. I say it is only with respect unto such a sense of their nature, and necessity of their use, as give Occasion, or a supposed Advantage, unto men, to oppose, deny and speak evil, of that way of Prayer, with its Causes and Ends, which we have described, that is, that any way consider these Forms of Prayer, and their Use. For I know well enough, that I have nothing to do to Judge or Condemn the Persons or Duties of Men in such Acts of Religious Worship, as they chuse for their best, and hope for Acceptance in, unless they are expresly Idolatrous. For unless it be in such Cases, or the like, which are plain either in the Light of Nature, or Scripture Revelation, it is a silly Apprehension, and tending to Atheism, that God does not require of all Men, to regulate their Actings towards Him, according to that Sovereign Light, which he has erected in their own Minds.
What the Forms intended are, how composed, how used, how in some Cases imposed, are things so known to all, that we shall not need to speak to them. Prayer is God's Institution; and the Reading of these Forms, is that which Men have made, and set up in the Likeness thereof, or in Compliance with it. For it is said, That the Lord Christ having provided the Matter of Prayer, and commanded us to pray, it is left unto us or others, to Compose Prayer, as unto the Manner of it, as we or they shall see cause. But besides that there is no Appearance of Truth in the Inference, the direct contrary rather insuing on the Proposition laid down; it is built on this Supposition, That besides the provision of matter of Prayer, and the Command of the Duty, the Lord Christ has not moreover promised, does not communicate unto his Church, such Spiritual Aids and Assistances, as shall enable them, without any other outward pretended Helps, to pray according unto the Mind of God: Which we must not admit, if we intend to be Christians. In like manner he has provided the whole Subject Matter of Preaching, and commanded all his Ministers to Preach: But it does not hence follow, that they may all or any of them make one Sermon, to constantly read in all Assemblies of Christians, without any variation; unless we shall grant also, that he ceass to Give gifts unto Men, for the Work of the Ministry. Our Inquiry therefore will be, what Place or Use they may have therein, or in our Duty, as performed by Virtue thereof; which may be expressed in the ensuing Observations:
1. The Holy Ghost as a Spirit of Grace and Supplications is no where, that I know of, promised unto any to help or assist them in composing Prayers for others; and therefore we have no ground to pray for him or his Assistance unto that End in particular; nor foundation to build Faith or Expectation of receiving him, upon. Wherefore he is not in any especial or gracious manner concerned in that Work or Endeavour. Whether this be a Duty that falls under his care as communicating gifts in general for the Edification of the Church, shall be afterwards Examined. That which we plead at present is, that he is no where peculiarly promised for that End, nor have we either command or direction to ask for his Assistance therein. If any shall say that he is promised to this purpose, where he is so, as a Spirit of Grace and Supplication; I answer, besides what has been already pleaded at large in the Explication and vindication of the proper sense of that Promise; that he is promised directly, to them that are to pray, and not to them that make Prayers for others, which themselves will not say is praying. But supposing it a Duty in general so to compose Prayers for our own or the use of others, it is lawful and warrantable to pray for the Aid and Guidance of the Holy Ghost therein; not as unto his peculiar Assistances in Prayer, not as he is unto Believers a Spirit of Supplication, but as he is our Sanctifier, the Author and efficient cause of every gracious Work and Duty in us.
It may be, the Prayers composed by some Holy men under the Old Testament by the immediate inspiration of the Holy Ghost for the use of the Church, will be also pretended. But as the Inspiration or Assistance which they had in their Work was a thing quite of another kind than any thing that is ordinarily promised, or that any Persons can now pretend unto; so whether they were dictated unto them by the Holy Ghost to be used afterwards by others as mere Forms of Prayer, may be yet farther enquired into.
The great Plea for some of these external Aids of Prayer, is by this one Consideration utterly removed out of the way. It is said that some of these Prayers were prepared by great and Holy men, Martyrs it may be some of them, for the Truth of the Gospel and Testimony of Jesus. And indeed had any men in the World a Promise of especial Assistance by the Spirit of God in such a Work, I should not contend but the Persons intended were as likely to partake of that Assistance, as any others in these latter Ages. Extraordinary supernatural Inspiration they had not; And the Holy Apostles who were always under the Influence and Conduct of it, never made use of it unto any such purpose, as to prescribe Forms of Prayer, either for the whole Church or single Persons. Whereas therefore, there is no such especial Promise given unto any, this Work of composing Prayer, is foreign unto the Duty of Prayer, as unto any Interest in the gracious Assistance which is promised thereunto, however it may be a common Duty and fall under the help and Blessing of God in general. So some men from their acquaintance with the matter of Prayer above others, which they attain by spiritual Light, Knowledge and Experience, and their Comprehension of the Arguments which the Scripture directs unto, to be used and pleaded in our Supplications, may set down and express a Prayer, that is, the matter and outward Form of it, that shall declare the substance of things to be prayed for, much more accommodate to the conditions, wants and desires of Christians, than others can who are not so clearly enlightened as they are, nor have had the Experience which they have had For those Prayers, as they are called, which men without such Light and Experience compose of phrases and Expressions gathered up from others, taken out of the Scripture, or invented by themselves, and cast into a contexture and method, such as they suppose suited unto Prayer in general, be they never so well worded, so queint and elegant in Expressions, are so empty and jejune, as that they can be of no manner of use unto any, unless to keep them from praying whilest they live. And such we have Books good store filled withal, easy enough to be composed by such as never in their lives prayed according to the mind of God. From the former sort much may be learned, as they Doctrinally exhibite the Matter and Arguments of Prayer. But the Composition of them for others to be used as their Prayers, is that which no man has any Promise of peculiar spiritual Assistance in, with respect unto Prayer in particular.
2. No man has any Promise of the Spirit of Grace and Supplication to enable him to compose a Form or forms of Prayer for himself. The Spirit of God helps us to pray, not to make Prayers in that sense. Suppose men, as before, in so doing, may have his Assistance in general, as in other Studies, and Endeavours; yet they have not that especial Assistance which he gives as a Spirit of Grace and Supplication, enabling us to cry Abba Father. For men do not compose Forms of Prayer, however they may use them, by the immediate actings of Faith, Love, and Delight in God, with those other Graces, which he Excites and Acts in those Supplications which are according to the Divine Will. Nor is God the immediate object of the actings of the Faculties of the Souls of men in such a Work. Their Inventions, Memories, Judgments are immediately exercised about their present composition, and there they rest. Wherefore whereas the exercise of Grace immediately on God in Christ, under the Formal notion of Prayer, is no part of mens Work or design when they compose and set down Forms for themselves or others, if any so do, they are not under a Promise of especial Assistance therein in the manner before declared.
3. As there is no Assistance promised unto the composition of such Forms, so it is no institution of the Law or Gospel. Prayer it self, is a Duty of the Law of Nature, and being of such singular and indispensible use unto all Persons, the Commands for it are reiterated in the Scripture, beyond those concerning any other particular Duty whatever. And if it has respect unto Jesus Christ with sundry Ordinances of the Gospel, to be performed in his name, it falls under a New Divine Institution. Hereon are Commands given us to pray, to pray continually without ceasing, to pray and faint not, to pray for ourselves, to pray for one another, in our Closets, in our Families, in the Assemblies of the Church. But as for this Work, of making or composing Forms of Prayers for ourselves to be used as Prayers, there is no Command, no Institution, no mention in the Scriptures of the Old Testament or the New. It is a Work of Humane Extract and Original, nor can any thing be expected from it, but what proceeds from that fountain. A Blessing possibly there may be upon it, but not such as issueth from the especial Assistance of the Spirit of God in it, nor from any Divine Appointment or Institution whatever. But the Reader must observe, that I do not urge these things to prove Forms of Prayer Unlawful to be used, but only at present declare their Nature and Original, with respect unto that Work of the Holy Spirit, which we have described.
4. This being the Original of Forms of Prayer, the Benefit and Advantage which is in their Use, which alone is pleadable in their behalf, comes next under Consideration. And this may be done with respect unto two sorts of Persons: (1.) Such as have the Gift or Ability of Free Prayer bestowed on them, or however have attained it. (2.) Such as are mean and low in this Ability, and therefore incompetent to perform this Duty without that Aid and Assistance of them. And unto both sorts they are pleaded to be of Use and Advantage.
1. It is pleaded that there is so much Good and so much Advantage in the use of them, that it is expedient that those who can pray otherwise unto their own and others Edification, yet ought sometimes to use them. What this Benefit is, has not been distinctly declared, nor do I know, nor can divine wherein it should consist. Sacred things are not to be used meerly to shew our Liberty. And there seems to be herein a neglect of stirring up the Gift, if not also of the Grace of God, in those who have received them. The manifestation of the Spirit is given to every one to profit withal. And to forgo its exercise on any just occasion, seems not warrantable. We are bound at all times in the Worship of God to serve him with the best that we have. And if we have a made in the Flock and do sacrifice that which in comparison thereof, is a corrupt thing, we are deceivers. Free Prayer unto them who have an Ability for it, is more suited to the nature of the Duty in the Light of Nature it self, to Scripture-Commands and Examples, than the use of any prescribed Forms. To omit therefore the Exercise of a spiritual Ability therein, and voluntarily to divert unto the other Relief; which yet, in that case at least, is no Relief; does not readily present its advantage unto a sober Consideration. And the Reader may observe that at present I examine not what men or Churches may agree upon by common consent, as judging and avowing it best for their own Edification, which is a matter of another consideration; but only of the Duty of Believers as such in their Respective Stations and Conditions.
2. It is generally supposed that the Use of such Forms are of singular Advantage unto them that are low and mean in their Ability to pray of themselves. I propose it thus, because I cannot grant that any who sincerely believs that there is a God, is sensible of his own wants, and his absolute dependance upon him, is utterly unable to make Requests unto him for relief, without any help, but what is suggested unto him by the working of the natural Faculties of his own Soul. What men will wilfully neglect is one thing, and what they cannot do, if they seriously apply themselves unto their Duty, is another. Neither do I believe that any man who is so far instructed in the Knowledge of Christ by the Gospel, as that he can make use of a composed Prayer with Understanding, but also that in some measure he is able to call upon God in the name of Christ, with respect unto what he feels in himself and is concerned in; and farther no mans Prayers are to be extended. I speak therefore of those who have the least measure and lowest degree of this Ability, seeing none are absolutely uninterested therein. Unto this sort of Persons I know not of what use these Forms are, unless it be to keep them low and mean all the Days of their Lives. For whereas both in the state of nature and the state of Grace, in one whereof every man is supposed to be, there are certain Heavenly sparks suited unto each condition; the main Duty of all men, is to stir them up and increase them. Even in the Remainders of lapsed nature, there are Coelestesigniculi, in-notices of Good and Evil, Accusations and Apologies of Conscience. These none will deny, but that they ought to be stirred up, and increased; which can be no otherwise done but in their sedulous exercise. Nor is there any such effectual way of their Exercise, as in the Souls application of it self unto God with respect unto them, which is done in Prayer only. But as for those whom in this matter we principally regard, that is, professed Believers in Jesus Christ, there is none of them but have such Principles of spiritual Life, and therein of all obedience unto God, and communion with him, as being improved and exercised, under those continual supplies of the Spirit which they receive from Christ their Head, will enable them to discharge every Duty, that in every Condition or Relation is required of them, in an acceptable manner. Among these is that of an Ability for Prayer; and to deny them to have it, supposing them true Believers, is expresly to contradict the Apostle, affirming that because we are Sons, God sends forth the Spirit of his Son into our Hearts, whereby we cry Abba Father. But this Ability, as I have shewed, is no way to be improved, but in and by a constant exercise. Now whether the use of the Forms enquired into, which certainly taks men off from the Exercise of what Ability they have, do not tend directly to keep them still low and mean in their Abilities, is not hard to determine.
But suppose these spoken of, are not yet real Believers, but only such as profess the Gospel, not yet sincerely converted unto God, whose Duty also it is to pray on all occasions: These have no such principle or Ability to improve, and therefore this Advantage is not by them to be neglected. I answer; that the matter of all spiritual Gifts is spiritual Light; according therefore to their measure in the Light of the knowledge of the Gospel, such is their measure in spiritual Gifts also. If they have no spiritual Light, no insight into the knowledge of the Gospel, Prayers framed and composed according unto it will be of little use unto them. If they have any such Light, it ought to be improved by Exercise in this Duty which is of such indispensible necessity unto their Souls.
5. But yet the Advantage which all sorts of Persons may have hereby, in having the matter of Prayer prepared for them and suggested unto them, is also insisted on. This they may be much to seek in, who yet have sincere desires to pray, and whose Affections will comply with what is proposed unto them. And this indeed would carry a great Appearance of Reason with it, but that there are other ways appointed of God unto this End; and which are sufficient thereunto, under the Guidance, conduct and assistance of the Blessed Spirit, whose Work must be admitted in all parts of this Duty, unless we intend to frame Prayers that shall be an abomination to the Lord. Such are mens diligent and sedulous consideration of themselves, their spiritual state and condition, their wants and desires; a diligent consideration of the Scripture, or the Doctrine of it in the Ministery of the Word, whereby they will be both instructed in the whole matter of Prayer, and convinced of their own concernment therein, with all other Helps of coming to the knowledge of God and themselves; all which they are to attend unto, who intend to pray in a due manner. To furnish men with Prayers to be said by them, and so to satisfy their Consciences whilst they live in the neglect of these things, is to deceive them, and not to help or instruct them. And if they do conscientiously attend unto these things, they will have no need of those other pretended helps. For men to live and converse with the World, not once enquiring into their own ways, or reflecting on their own hearts (unless under some charge of Conscience accompanied with fear or danger,) never endeavouring to examine, try or compare their state and condition with the Scripture, nor scarce considering either their own wants or Gods Promises, to have a Book lye ready for them wherein they may read a Prayer, and so suppose they have discharged their Duty in that matter, is a course which surely they ought not to be countenanced or encouraged in. Nor is the perpetual Rotation of the same words and Expressions, suited to instruct or carry on men in the knowledge of any thing, but rather to divert the mind from the due consideration of the things intended, and therefore commonly issues in Formality. And where men have words or Expressions prepared for them, and suggested unto them, that really signify the things wherein they are concerned, yet if the Light and knowledge of those Principles of Truth, whence they are derived, and whereinto they are resolved, be not in some measure fixed and abiding in their Minds, they cannot be much benefited or edisied by their Repetition.
6. Experience is pleaded in the same case; and this with me, where Persons are evidently conscientious, is of more moment than an hundred notional Arguments that cannot be brought to that Trial. Some therefore say that they have had spiritual Advantage, the Exercise of Grace, and Holy Intercourse with God in the use of such Forms, and have their Affections warmed and their Hearts much bettered thereby. And this they take to be a clear Evidence and token that they are not disapproved of God; Yea, that they are a great advantage, at least unto many, in Prayer. Answ. Whether they are approved or disapproved of God, whether they are Lawful or Unlawful, we do not consider; but only whether they are for spiritual Benefit and Advantage for the good of our own Souls and the Edification of others, as set up in competition with the Exercise of the Gift before described. And herein I am very unwilling to oppose the Experience of any one who seems to be under the conduct of the least beam of Gospel Light. Only I shall desire to propose some few things to their consideration. As,
1. Whether they understand aright the difference that is between natural Devotion occasionally excited, and the due actings of Evangelical Faith and Love with other Graces of the Spirit in a way directed unto by Divine Appointment? All men who acknowledge a Deity or Divine Power which they adore, when they address themselves seriously to perform any Religious Worship thereunto in their own way, be it what it will, will have their Affections moved and excited suitably unto the Apprehensions they have of what they worship; Yea though in particular it have no Existence but in their own Imaginations. For these things ensue on the general notion of a Divine Power, and not on the Application of them to such Idols, as indeed are nothing in the World. There will be in such Persons, Dread, and Reverence, and Fear; as there was in some of the Heathen unto an unspeakable Horror, when they entred into the Temples, and meerly imaginary presence of their Gods, the whole Work being begun and finished in their Fancies. And sometimes great joys, satisfactions and delights do ensue on what they do. For as what they so do, is suited to the best Light they have, and men are apt to have a complacency in their own inventions as Micah had Judg. 17:13. and upon inveterate prejudices which are the Guides of most men in Religion; their Consciences find Relief in the discharge of their Duty. These things I say are found in Persons of the Highest and most dreadful Superstitions in the World, yea heightened unto inexpressible Agitations of Mind in Horror on the one side, and Raptures or Ecstasies on the other. And they are all tempered and qualifyed according to the mode and way of Worship, wherein men are ingaged; but in themselves they are all of the same nature, that is natural, or effects and impressions upon Nature. So it is with the Mahumetans who excel in this Devotion; and so it is with Idolatrous Christians who place the Excellency and Glory of their profession therein. Wherefore such Devotion, such affections will be excited by Religious offices in all that are sincere in their use, whether they be of Divine Appointment or no. But the actings of Faith and Love on God through Christ according to the Gospel or the Tenour of the New Covenant, with the effects produced thereby in the Heart and Affections, are things quite of another kind and nature: and unless men do know how really to distinguish between these things, it is to no purpose to plead Spiritual Benefit and Advantage in the use of such Forms, seeing possibly it may be no other, but of the same kind with what all false Worshippers in the World have or may have Experience of.
2. Let them diligently inquire whether the effects on their Hearts which they plead, do not proceed from a precedent preparation, a good design, and upright Ends occasionally excited. Let it be supposed, that those who thus make use of, and plead for Forms of Prayer especially in public, do in a due manner prepare themselves for it by Holy Meditation, with an endeavour to bring their Souls into an holy Frame of Fear, Delight and Reverence of God; let it also be supposed that they have a good End and design in the Worship they address themselves unto, namely the Glory of God, and their own spiritual Advantage; the Prayers themselves, though they should be in some things irregular, may give occasion to exercise those Acts of Grace which they were otherwise prepared for. And I say yet farther,
3. That whilest these Forms of Prayer are cloathed with the general notions of Prayer, that is, are esteemed as such in the minds of them that use them, are accompained in their use with the Motives and Ends of Prayer, express no matter unlawful to be insisted on in Prayer, directing the Souls of men to none but lawful Objects of Divine Worship and Prayer, the Father, Son and Holy Spirit; and whilest men make use of them with the true design of Prayer looking after due assistance unto Prayer, I do not judge there is any such evil in them as that God will not communicate his Spirit to any in the use of them, so as that they should have no holy Communion with him in and under them. Much less will I say that God never therein regards their Persons, or rejects their praying as unlawful. For the Persons and Duties of men may be accepted with God when they walk and act in sincerity according to their Light, though in many things, and those of no small importance, sundry irregularities are found both in what they do, and in the manner of doing it. Where Persons walk before God in their Integrity, and practise nothing contrary to their Light and conviction in his Worship, God is merciful unto them, although they order not every thing according to the Rule and measure of the Word. So was it with them who came to the Passover in the Days of Hezekiah; they had not cleansed themselves, but did eat the Passover otherwise than itwas written, 2 Chorn. 30:18. For whom the good King made the Solemn Prayer suited to their occasion, The good Lord pardon every one that prepars his Heart to seek the Lord God of his Fathers, though he be not cleansed according to the purification of the sanctuary; and the Lord hearkened unto Hezekiah and healed the People, ver. 18, 19, 20. Here was a Duty for the substance of it appointed of God; but in the manner of its performance there was a failure, they did it not according to what was written, which is the sole rule of all Religious Duties. This God was displeased withal, yet graciously passed by the offense, and accepted them whose Hearts were upright in what they did. In the mean time I do yet judge, that the use of them is in it self obstructive of all the principal Ends of Prayer and sacred Worship. Where they are alone used, they are opposite to the Edification of the Church, and where they are imposed to the absolute exclusion of other Prayer, are destructive of its Liberty, and render a good part of the purchase of Christ of none effect.
Things being thus stated, it will be enquired whether the use of such Forms of Prayer is lawful or no. To this Inquiry some thing shall be returned briefly in way of Answer, and an End put unto this discourse. And I say,
1. To compose and write Forms of Prayer to be Directive and Doctrinal helps unto others, as to the matter and method to be used in the right discharge of this Duty, is lawful and may in some cases be useful. It were better, it may be, if the same thing were done in another way suited to give direction in the case, and not cast into the Form of a Prayer which is apt to divert the mind from the due consideration of its proper End and use, unto that which is not so. But this way of Instruction is not to be looked on as unlawful meerly for the Form and method whereinto it is cast, whilest its true use only is attended unto.
2. To Read, Consider and Meditate upon such written Prayers, as to the matter and Arguments of Prayer expressed in them, composed by Persons from their own Experience and the Light of Scripture directions, or to make use of Expressions set down in them where the Hearts of them that read them are really affected, because they find their state and Condition, their wants and desires declared in them, is not unlawful, but may be of good use unto some; though I must acknowledge I never heard any expressing any great benefit which they had received thereby. But it is possible that some may so do. For no such Freedom of Prayer is asserted as should make it unlawful for men to make use of any proper means the better to enable them to pray. Nor is any such Ability of Prayer granted, as to supersede the Duty of using means for the Increase and furtherance of it.
3. To set up and prescribe the use of such Forms universally in opposition and unto the Exclusion of free Prayer by the Aid of the Spirit of Grace, is contrary not only to many Divine precepts before insisted on, but to the Light of nature it self requiring every man to pray, and on some occasions necessitating them thereunto. But whatever be the practice of some men, I know not that any such Opinion is pleaded for, and so shall not farther oppose it.
4. It is not enquired whether Forms of Prayer, especially as they may be designed unto and used for other Ends and not to be read instead of Prayer, have in their Composition any thing of intrinsecal evil in them; for it is granted they have not: But the Inquiry is, whether in their use as Prayers they are not hindrances unto the right discharge of the Duty of Prayer according to the mind of God, and so may be unlawful in that respect. For I take it as granted that they are no where appointed of God for such an Use, no where commanded so to be used; whence an argument may be formed against their having any Interest in Divine acceptable Worship, but it is not of our present Consideration. For if on the accounts mentioned, they appear not contrary unto, or inconsistent with, or are not used in a way exclusive of that Work of the Holy Spirit in Prayer which we have described from the Scripture, nor are reducible unto any Divine prohibition, whilest I may enjoy my own Liberty, I shall not contend with any about them. Nor shall I now engage into the Examination of the Arguments that are pleaded in their behalf, which some have greatly multiplied, as I suppose, not much to the Advantage of their cause. For in things of Religious Practice one Testimony of Scripture rightly explained and applied, with the Experience of Believers thereon, is of more weight and value than a thousand dubious Reasonings, which cannot be evidently resolved into those Principles. Wherefore some few additional Considerations shall put an issue unto this Discourse.
1. Some observe that there are Forms of Prayer composed and prescribed to be used both in the Old Testament and the New. Such, they say, was the Form of Blessing prescribed unto the Priests on solemn Occasions, Numbers. 6:24, 25, 26. And the Psalms of David, as also the Lords Prayer in the New Testament. (1.) If this be so, it proves that Forms of Prayer are not intrinsecally evil, which is granted, yet may the use of them be unnecessary. (2.) The Argument will not hold, so far as it is usually extended, at least; God himself has prescribed some Forms of Prayer to be used by some Persons on some occasions, therefore men may invent yea and prescribe those that shall be for common and constant use. He who forbad all Images or all use of them in sacred things, appointed the making of the Cherubims in the Tabernacle and Temple. (3.) The Argument from the practice in use under the Old Testament in this matter, if any could thence be taken, when the People were carnal, and tyed up unto Carnal Ordinances, unto the Duty and practice of Believers under the New Testament, and a more plentiful effusion of the Spirit, has been before disproved. (4.) The words prescribed unto the Priests were not a Prayer properly, but an Authoritative Benediction, and an instituted sign of Gods blessing the People; For so it is added in the Explication of that Ordinance, They shall put my name upon the Children of Israel, and I will bless them, ver. 27. (5.) Davids Psalms were given out by immediate Inspiration, were most of them Mystical and Prophetical, appointed to be used in the Church, as all other Scriptures, only some of them in a certain manner, namely, of Singing; and that manner also determined by Divine Appointment. (6.) That any Form of Prayer is appointed in the New Testament to be used as a Form, is neither granted nor can be proved. (7.) Give us Prayers composed by Divine inspiration with a command for their use, with the Time, Manner and Form of their usage, which these instances prove to be lawful, if they prove any thing in this case, and there will be no contest about them. (8.) All and every one of the Precedents or Examples which we have in the whole Scripture of the Prayers of any of the People of God, Men or Women, being all accommodated to their present occasions, and uttered in the Freedom of their own Spirits, do all give Testimony unto free Prayer, if not against the use of Forms in that Duty.
2. Moreover, it seems that when any one prays, his Prayer is a Form unto all that join with him, whether in Families or Church-Assemblies; which some lay great weight upon, though I am not able to discern the Force of it in this case. For (1.) The question is solely about him that prays and his discharge of Duty according to the mind of God, and not concerning them who join with him. (2.) The conjunction of others with him that prays according to his Ability, is an express command of God. (3.) Those who so join are at Liberty when it is their Duty to pray themselves. (4.) That which is not a Form in it self, is not a Form to any; for there is more required to make it so, than meerly that the words and Expressions are not of their own present Invention. It is to them, the Benefit of a Gift bestowed for their Edification in its present Exercise according to the Mind of God. That only is a Form of Prayer unto any, which he himself uss as a Form; for its nature depends on its use. (5.) The Argument is incogent; God has commanded some to pray according to the Ability they have received, and others to join with them therein; therefore it is lawful to invent Forms of Prayer for ourselves or others to be used as Prayers by them or us.
3. That which those who pretend unto moderation in this matter plead, is, that Prayer it self is a commanded Duty; but Praying by or with a prescribed Form is only an outward manner and Circumstance of it, which is indifferent, and may or may not be used as we see occasion. And might a general Rule to this purpose be duely established, it would be of huge importance. But (1.) It is an easy thing to invent and prescribe such outward Forms and manner of outward Worship, as shall leave nothing of the Duty prescribed but the empty name. (2.) Praying before an image, or Worshipping God or Christ by an image is but an outward mode of Worship, yet such as renders the whole Idolatrous. (3.) Any outward mode of Worship, the Attendance whereunto, or the Observance whereof, is prejudicial unto the due performance of the Duty whereunto it is annexed, is inexpedient; and what there is hereof in the present instance, must be judged from the preceding discourse.
FINIS.
Prescribed forms of prayer examined.
There are also strong arguments made for the use of prescribed and fixed forms of prayer, in opposition to the spiritual ability in prayer that we have described and shown to be a gift of the Holy Spirit. Where these forms are contended for by people with respect only to their own use and practice — as suited to their experience and as their best way of serving God — I will take no notice of them nor of any disagreement about them. But since a conviction not merely of their lawfulness but of their necessity is being used toward other ends and purposes — in ways that significantly affect the peace and edification of believers — it is necessary that we examine the matter. I say it is only with respect to that understanding of their nature and the necessity of their use, which provides grounds or supposed justification for people to oppose, deny, and speak against the way of prayer and its causes and ends that we have described — it is only in that sense that we will consider these forms of prayer and their use. For I know well enough that it is not my place to judge or condemn the persons or acts of religious worship of those who choose a form as their best and hope to be accepted in it — unless it is expressly idolatrous. For short of such cases — or similar ones that are plainly condemned by either the light of nature or Scripture — it is a foolish notion, tending toward atheism, that God does not require all people to regulate their approach to Him according to the ruling light He has placed within their own minds.
What these forms are, how they are composed, how used, and how in some cases imposed, are things so widely known that there is no need to describe them. Prayer is God's institution; the reading of these forms is what people have made and set up in its likeness, or in compliance with it. For it is said that since the Lord Christ has provided the matter of prayer and commanded us to pray, it is left to us or others to compose prayers as to the manner of it, as we see fit. But besides the fact that this inference is clearly unfounded — indeed, the opposite conclusion actually follows from the premise — it rests on the assumption that beyond providing the matter of prayer and commanding the duty, the Lord Christ has not also promised to communicate to His church such spiritual aids and assistance as will enable them, without any other outward so-called helps, to pray according to God's mind. This we cannot admit if we intend to be Christians. Similarly, He has provided the whole subject matter of preaching and commanded all His ministers to preach. But it does not follow from this that they may all compose one sermon and read it constantly in every Christian assembly without variation — unless we also grant that He has ceased to give gifts to people for the work of the ministry. Our inquiry therefore will be: what place or use these forms may have in our duty as performed by the grace described — which may be stated in the following observations.
First, the Holy Spirit, as a Spirit of grace and supplication, is nowhere — as far as I know — promised to anyone to help or assist them in composing prayers for others. We therefore have no grounds to pray for Him or His assistance for that particular end, nor any foundation for faith or expectation of receiving Him for it. Therefore, He is not involved in that work or endeavor in any special or gracious way. Whether this falls under His care as One who generally gives gifts for the edification of the church will be examined later. What we are contending at present is that He is nowhere particularly promised for that end, and we have neither command nor direction to seek His assistance in it. If someone says He is promised for this purpose wherever He is promised as a Spirit of grace and supplication, I answer — beyond what has already been argued at length in explaining and defending the proper meaning of that promise — that He is promised directly to those who are to pray, not to those who compose prayers for others, which those same people would not themselves call praying. But assuming it is in general a duty to compose prayers for one's own use or the use of others, it is lawful and proper to pray for the Holy Spirit's aid and guidance in doing so — not as relating to His particular assistance in prayer, not as He is to believers a Spirit of supplication, but as He is our sanctifier, the author and effective cause of every gracious work and duty in us.
Perhaps the prayers composed by certain holy men under the Old Testament by the direct inspiration of the Holy Spirit for the use of the church will also be appealed to. But the inspiration or assistance they had in that work was of an entirely different kind from anything ordinarily promised or anything anyone can now claim. Furthermore, whether those prayers were dictated to them by the Holy Spirit to be used afterward by others as mere fixed forms of prayer may be further inquired into.
One consideration entirely removes the main argument for some of these external prayer aids. It is said that some of these prayers were composed by great and holy men — some of them perhaps martyrs for the truth of the Gospel and the testimony of Jesus. And indeed, if any men in the world had a promise of particular assistance from the Spirit of God in such work, I would not dispute that the persons in question were as likely to share in that assistance as any others in these later ages. But they did not have extraordinary supernatural inspiration. And the holy apostles, who were always under its influence and guidance, never used it for any such purpose as prescribing forms of prayer for the whole church or for individual persons. Therefore, since no such particular promise is given to anyone, the work of composing prayers stands apart from the duty of prayer as far as any share in the gracious assistance promised for prayer is concerned — however much it may be a general duty and fall under God's help and blessing in a general way. So some people — through their familiarity with the matter of prayer above others, attained through spiritual light, knowledge, and experience, and through their understanding of the arguments Scripture directs us to use and plead in our supplications — may write out and express a prayer, that is, the substance and outward form of it, that presents the things to be prayed for in a way far better suited to the conditions, needs, and desires of Christians than those who have not been so clearly enlightened and have not had the same experience could produce. For those prayers, as they are called, which people without such light and experience compose by collecting phrases and expressions from others — drawn from Scripture or invented by themselves — and arranging them into a structure they suppose suited to prayer in general: however well-worded, however polished and elegant in expression, they are so hollow and thin that they can be of no real use to anyone, except to keep them from ever truly praying. We have plenty of books filled with such compositions, easily produced by those who have never in their lives prayed according to the mind of God. From the better kind of compositions — those by people of genuine light and experience — much may be learned, since they set out doctrinally the substance and arguments of prayer. But the composing of them for others to use as their own prayers is something for which no one has any promise of particular spiritual assistance with respect to prayer in particular.
Second, no one has any promise of the Spirit of grace and supplication to enable him to compose a form or forms of prayer for himself. The Spirit of God helps us to pray — not to write prayers in that sense. Suppose that in composing such prayers, as before, people may have His assistance in general, as in other studies and endeavors — yet they do not have that particular assistance He gives as a Spirit of grace and supplication, enabling us to cry 'Abba, Father.' For people do not compose forms of prayer — however they may use them — through the immediate exercise of faith, love, and delight in God, along with those other graces that He stirs up and activates in supplications that are according to God's will. Nor is God the immediate object of the soul's faculties at work in such a task. Their creativity, memory, and judgment are immediately focused on the composition before them, and there they rest. Therefore, since the direct exercise of grace toward God in Christ — under the proper character of prayer — is no part of a person's work or aim when composing and writing out forms for themselves or others, if anyone does so they are not under a promise of particular assistance in the manner previously described.
Third, just as no assistance is promised for the composition of such forms, so this practice is not an institution of the law or the Gospel. Prayer itself is a duty of natural law, and being of such singular and indispensable importance to all persons, the commands for it in Scripture are more numerous than those for any other single duty. And since prayer has reference to Jesus Christ and to several ordinances of the Gospel to be performed in His name, it falls under a new divine institution. Commands are therefore given to pray, to pray continually without ceasing, to pray and not give up, to pray for ourselves, to pray for one another — in private, in our households, in the assemblies of the church. But as for the making and composing of forms of prayer for ourselves to use as prayers — there is no command, no institution, no mention of this anywhere in the Scriptures of the Old Testament or the New. It is a work of human origin and invention, and nothing can be expected from it except what flows from that source. There may possibly be a blessing on it, but not one that flows from the Spirit of God's particular assistance in it, nor from any divine appointment or institution. But the reader should note that I am not urging these things to prove that the use of set forms of prayer is unlawful — I am only at this point describing their nature and origin with respect to the work of the Holy Spirit as we have described it.
Fourth, since this is the origin of set forms of prayer, the benefit and advantage of their use — which is the only thing that can be argued in their favor — comes next under consideration. This may be examined with respect to two kinds of people: first, those who have the gift or ability of free prayer given to them or who have attained it; and second, those who are limited and weak in this ability and therefore unable to perform this duty without that aid and assistance. Set forms of prayer are argued to be of use and benefit to both kinds.
First, it is argued that there is so much good and benefit in the use of set forms that even those who can pray otherwise, to their own and others' edification, ought sometimes to use them. What exactly this benefit is has not been clearly stated, and I do not know and cannot imagine what it would consist of. Sacred things are not to be used merely to demonstrate our freedom. And there appears to be in this a neglect of stirring up the gift — if not also the grace of God — in those who have received them. The manifestation of the Spirit is given to each person for the common good. To forgo exercising it on any proper occasion seems unjustifiable. We are bound at all times in the worship of God to serve Him with the best we have. And if we have a fine animal in the flock and sacrifice something that by comparison is defective, we are deceivers. Free prayer — for those who have the ability for it — is more consistent with the nature of the duty in the light of nature itself, and with scriptural commands and examples, than the use of any prescribed form. To leave aside the exercise of a spiritual ability in this and voluntarily turn to another substitute — which is in any case no real aid — does not readily present any benefit to careful reflection. And the reader should note that I am not at present examining what people or churches may agree upon by common consent, judging it best for their own edification — that is a different matter. I am speaking only of the duty of believers as such in their respective stations and conditions.
Second, it is generally assumed that the use of such forms is of special benefit to those who are limited and weak in their ability to pray on their own. I put it this way because I cannot grant that anyone who sincerely believes there is a God, is aware of his own needs and absolute dependence on Him, is utterly unable to make requests to God for help without any aid but what comes from the natural working of his own soul's faculties. What people willfully neglect is one thing; what they truly cannot do when they sincerely apply themselves to their duty is another. Nor do I believe that anyone who has been instructed enough in the knowledge of Christ through the Gospel to use a composed prayer with understanding is also unable in some measure to call on God in the name of Christ with regard to what he feels within himself and is concerned about — and beyond that, no one's prayers need to reach. I am therefore speaking of those who have the least and lowest degree of this ability, since no one is entirely without it. For this kind of person I do not know what use these forms are, unless it is to keep them limited and weak for the rest of their lives. For both in the state of nature and the state of grace — one of which every person is in — there are certain sparks suited to each condition, and the chief duty of all people is to stir them up and increase them. Even in the remnants of fallen human nature there are small heavenly sparks — an inner awareness of good and evil, accusations and defenses of conscience. No one will deny that these ought to be stirred up and increased, which can only be done through their diligent exercise. And there is no more effective way to exercise them than when the soul applies itself to God with reference to them — which happens in prayer alone. But as for those whom we most have in view here — professing believers in Jesus Christ — there is not one of them who does not have principles of spiritual life, and through them principles of all obedience to God and communion with Him, which — when developed and exercised under the continual supplies of the Spirit they receive from Christ their Head — will enable them to discharge every duty required of them in every condition and relationship in an acceptable manner. Among these duties is the ability to pray. To deny that they have it, assuming they are true believers, is to directly contradict the apostle, who declares that because we are sons, God sent the Spirit of His Son into our hearts, by which we cry 'Abba, Father.' But this ability, as I have shown, can only be developed through constant exercise. Whether the use of the forms under discussion — which certainly turns people away from exercising what ability they have — does not tend directly to keep them permanently limited and weak in their abilities is not hard to determine.
But suppose those we are speaking of are not yet true believers, but only those who profess the Gospel without being sincerely converted to God, whose duty it is also to pray on all occasions — these have no such principle or ability to develop, and so this advantage should not be neglected by them. I answer: the substance of all spiritual gifts is spiritual light. Therefore, according to their measure in the light of knowledge of the Gospel, such is their measure in spiritual gifts as well. If they have no spiritual light, no insight into the knowledge of the Gospel, prayers framed and composed according to it will be of little use to them. If they have any such light, it ought to be developed through exercise in this duty, which is of such indispensable necessity to their souls.
Fifth, it is further argued that all kinds of people may benefit from having the matter of prayer prepared and presented to them. Those who have sincere desires to pray, and whose hearts will respond to what is set before them, may greatly lack this material. And this would carry significant weight as an argument, except that God has appointed other means to this same end — means that are sufficient for it under the guidance, direction, and assistance of the blessed Spirit, whose work must be acknowledged in every part of this duty, unless we intend to frame prayers that will be an abomination to the Lord. These means include: people's diligent and careful consideration of themselves, their spiritual state and condition, their needs and desires; diligent attention to Scripture or to the doctrine of it in the preaching of the word — by which they will be instructed in the whole matter of prayer and made aware of their own share in it — along with all other helps for coming to know God and themselves. All of these things must be attended to by those who intend to pray rightly. To supply people with prayers to be read by them, and so to satisfy their consciences while they live in neglect of these things, is to deceive them, not to help or instruct them. And if they do conscientiously attend to these things, they will have no need of those other so-called helps. For people to live in the world without once inquiring into their own ways, or reflecting on their own hearts — unless stirred by some accusation of conscience accompanied by fear or danger — never attempting to examine or compare their condition with Scripture, scarcely considering either their own needs or God's promises, yet having a book ready from which they may read a prayer and thereby suppose they have discharged their duty: this is surely a way of life they ought not to be encouraged or confirmed in. Nor is the endless repetition of the same words and expressions suited to instruct or advance anyone in the knowledge of anything. It rather diverts the mind from proper consideration of the things intended, and therefore commonly ends in mere formality. And even where people have words and expressions prepared and presented to them that genuinely express the things they are concerned about, if the light and understanding of the underlying principles of truth — from which those expressions are derived and to which they point — is not in some measure settled and active in their minds, they cannot be greatly benefited or built up by repeating them.
Sixth, experience is also appealed to in this matter — and for me, where people are plainly sincere, experience carries more weight than a hundred theoretical arguments that cannot be put to that test. Some therefore say that in the use of such forms they have had spiritual benefit, the exercise of grace, and holy communion with God, and that their hearts have been warmed and significantly improved by them. They take this as clear evidence that these forms are not disapproved by God — indeed, that they are of great benefit, at least to many, in prayer. In answer: whether they are approved or disapproved by God, whether they are lawful or unlawful, is not what we are considering. We are asking only whether they are for spiritual benefit and advantage — for the good of souls and the edification of others — when set in competition with the exercise of the gift previously described. And in this I am very reluctant to oppose the experience of anyone who seems to be walking in even the smallest ray of Gospel light. I will only ask them to consider a few things.
First, do they properly understand the difference between natural devotion occasionally stirred up, and the genuine exercise of evangelical faith and love, along with the other graces of the Spirit, in a way directed by divine appointment? All people who acknowledge a God or divine power they revere — when they seriously set themselves to perform some act of religious worship in their own way, whatever that may be — will find their affections moved and stirred in keeping with their conception of what they are worshiping, even if the particular object of worship has no existence beyond their own imagination. For these feelings follow from the general idea of a divine power, and not from the particular idols to which they are directed, which are in reality nothing at all. Such people will experience dread, reverence, and fear — as some among the pagans experienced unspeakable horror when they entered the temples and the merely imagined presence of their gods, the whole experience beginning and ending in their own minds. And sometimes great joy, satisfaction, and delight follow from what they do. For since what they do is suited to the best light they have, and people naturally take pleasure in their own inventions — as Micah did (Judges 17:13) — and since deep-seated prejudices guide most people in religion, their consciences find relief in the performance of their duty. These things, I say, are found in those who hold the highest and most dangerous forms of superstition in the world — heightened to inexpressible agitations of mind, with horror on one side and rapture or ecstasy on the other. They are all shaped and colored by the particular mode and manner of worship people are engaged in, but in themselves they are all of the same nature — natural — being effects and impressions upon human nature. This is true of Muslims, who excel in such devotion, and it is true of idolatrous Christians who place the glory and excellence of their faith in the same kind of experience. Therefore such devotion and such emotions will be stirred by religious practices in all who are sincere in their observance, whether those practices are divinely appointed or not. But the exercise of faith and love toward God through Christ according to the Gospel — according to the terms of the new covenant — and the effects produced thereby in the heart and affections, are things of an entirely different kind and nature. Unless people know how to genuinely distinguish between these things, it is pointless to argue for spiritual benefit and advantage in the use of such forms, since what they experience may be nothing more than what all false worshippers in the world have or may have experience of.
Second, let them carefully inquire whether the effects on their hearts they are appealing to do not proceed from prior preparation, a good intention, and sincere purposes that have been occasionally stirred up. Suppose that those who use and argue for set forms of prayer — especially in public settings — properly prepare themselves for it through holy meditation, endeavoring to bring their souls into a holy frame of fear, delight, and reverence toward God. Suppose also that they have a good aim and purpose in the worship they are engaging in — namely, the glory of God and their own spiritual benefit. In that case, the prayers themselves — even if irregular in some respects — may give occasion to exercise those acts of grace for which they were otherwise already prepared. And I would add further:
Third, while these forms of prayer are clothed with the general character of prayer — that is, while they are regarded as prayer in the minds of those who use them, accompanied with the motivations and ends of prayer, expressing nothing unlawful to include in prayer, directing people's souls to none but the lawful objects of divine worship and prayer: the Father, the Son, and the Holy Spirit — and while people make use of them with the true intention of prayer, seeking the proper aid for prayer, I do not judge there is any such evil in them that God will communicate no grace to anyone in their use, so that they should have no holy communion with Him in and through them. Still less will I say that God therefore disregards their persons or rejects their praying as unlawful. For the persons and duties of people may be accepted by God when they walk and act in sincerity according to their light, even though in many things — and those of no small importance — various irregularities are found both in what they do and in the manner of doing it. Where people walk before God in integrity and practice nothing contrary to their light and conviction in His worship, God is merciful to them, even though they do not order everything according to the rule and measure of His word. So it was with those who came to the Passover in the days of Hezekiah — they had not cleansed themselves but ate the Passover contrary to what was prescribed (2 Chronicles 30:18). For them the godly king offered a solemn prayer suited to their situation: 'May the good Lord pardon everyone who prepares his heart to seek the Lord God of his fathers, even though not in accordance with the purification rules of the sanctuary.' And the Lord heard Hezekiah and healed the people (2 Chronicles 30:18-20). Here was a duty appointed by God in its substance, but there was a failure in the manner of its performance — they did not do it as it was written, which is the sole standard for all religious duties. God was displeased with this, yet He graciously passed over the offense and accepted those whose hearts were sincere in what they did. At the same time, I still judge that the use of set forms is in itself an obstacle to all the principal ends of prayer and sacred worship. Where they are used exclusively, they stand against the edification of the church, and where they are imposed to the complete exclusion of all other prayer, they are destructive of the church's freedom and render a significant part of what Christ purchased of no effect.
With matters thus stated, the question of whether the use of such forms of prayer is lawful will be raised. A brief answer will be given to this inquiry, and with it an end will be made to this discussion. I say the following.
First, to compose and write forms of prayer as directive and instructional helps to others — guiding them as to the matter and method to be used in rightly discharging this duty — is lawful and may in some cases be useful. It might be better, perhaps, if the same purpose were achieved in another way suited to giving guidance in the matter, rather than casting it in the form of a prayer, which tends to divert the mind from properly considering prayer's true end and purpose. But this kind of instruction is not to be considered unlawful simply because of the form and method in which it is presented, provided its true use alone is kept in view.
Second, to read, consider, and meditate on such written prayers with respect to the matter and arguments of prayer expressed in them — composed by people from their own experience and the light of Scripture's direction — or to make use of expressions found in them where the hearts of those reading them are genuinely moved, because they find their state and condition, their needs and desires, expressed in them: this is not unlawful and may be of real benefit to some. I must honestly say I have never heard anyone express great benefit received in this way — but it is possible that some may. For no such freedom in prayer is being asserted as would make it unlawful for people to use any fitting means to help themselves pray better. Nor is any such ability in prayer claimed as would make it unnecessary to use means for its growth and improvement.
Third, to establish and prescribe the use of such forms universally, in opposition to and to the exclusion of free prayer by the aid of the Spirit of grace, is contrary not only to the many divine commands previously discussed, but to the light of nature itself — which requires every person to pray and in some circumstances compels them to do so. But whatever the practice of some people may be, I am not aware that anyone is actually arguing for such a position, and so I will not oppose it further.
Fourth, the question is not whether set forms of prayer — especially those designed and used for other ends and not to be read as substitutes for prayer — have anything intrinsically evil in their composition. It is granted that they do not. The question is whether, in their use as prayers, they are not hindrances to the right discharge of the duty of prayer according to God's mind, and whether they may therefore be unlawful in that respect. For I take it as established that they are nowhere appointed by God for such use and nowhere commanded to be used in that way — from which an argument against their having any place in acceptable divine worship could be formed, but this is not our present concern. For if, on the grounds already discussed, they do not appear contrary to, inconsistent with, or used in a way that excludes the work of the Holy Spirit in prayer as we have described it from Scripture, and are not reducible to any divine prohibition — then while I may enjoy my own freedom in this matter, I will not quarrel with anyone about them. Nor will I now engage with the many arguments put forward in their favor, which some have greatly multiplied — to little advantage of their cause, I think. For in matters of religious practice, one clear scriptural testimony rightly explained and applied, with the experience of believers confirming it, carries more weight than a thousand uncertain arguments that cannot be traced back to those foundations. Therefore a few additional considerations will bring this discussion to a close.
First, some note that forms of prayer were composed and prescribed to be used in both the Old Testament and the New. Such, they say, was the form of blessing prescribed to the priests on solemn occasions (Numbers 6:24-26), the psalms of David, and the Lord's Prayer in the New Testament. First, if this is so, it proves that set forms of prayer are not intrinsically evil — which is granted. Yet their use may still be unnecessary. Second, the argument cannot be extended as far as it usually is. That God Himself prescribed certain forms of prayer to be used by certain persons on certain occasions does not therefore mean that human beings may invent — and even impose — forms for common and constant use. The God who forbade all images or their use in sacred things also appointed the making of the cherubim in the tabernacle and temple. Third, the argument from Old Testament practice in this matter — even if any argument could legitimately be drawn from it — has already been disproved, since it moves from a period when the people were immature and bound to outward ordinances to the duty and practice of believers under the New Testament and a more plentiful outpouring of the Spirit. Fourth, the words prescribed to the priests were not properly a prayer but an authoritative benediction — an appointed sign of God's blessing on the people. As the explanation of that ordinance adds: 'So they shall put My name on the children of Israel, and I will bless them' (Numbers 6:27). Fifth, David's psalms were given by direct inspiration, were mostly symbolic and prophetic, and were appointed to be used in the church as all other Scripture is — some of them in a particular way, namely, by singing, with that manner also determined by divine appointment. Sixth, that any form of prayer is appointed in the New Testament to be used as a fixed form is neither granted nor can be proved. Seventh, produce prayers composed by divine inspiration with a command for their use, specifying the time, manner, and form of their use — which is what these examples would need to establish if they prove anything in this case — and there will be no argument about them. Eighth, each and every example of prayer we have in the whole of Scripture — by any of God's people, men or women — was suited to their present circumstances and offered in the freedom of their own spirit. Every one of these gives testimony to free prayer, if not against the use of fixed forms in this duty.
Second, it is observed that when anyone prays, his prayer is in effect a fixed form for all who join with him — whether in households or church assemblies. Some lay great weight on this, though I am unable to see its force in this case. First, the question is solely about the one who prays and his discharge of duty according to God's mind — not about those who join with him. Second, the joining of others with the one who prays according to his ability is an express command of God. Third, those who join are free when it is their own duty to pray. Fourth, what is not a fixed form in itself is not a form to anyone. More is required to make it such than merely that the words and expressions were not invented on the spot by those who join. To those who join with someone praying according to his ability, it is the benefit of a gift given for their edification, being exercised in the present moment according to God's mind. Only what a person himself uses as a form is a form of prayer to him — for its nature depends on its use. Fifth, the argument is invalid: God has commanded some to pray according to the ability they have received, and others to join with them — therefore it is lawful to invent forms of prayer for ourselves or others to be used by them or us as prayers.
Third, what those who claim to take a moderate position on this matter argue is that prayer itself is a commanded duty, but praying by or with a prescribed form is only an outward circumstance and manner of it — one that is indifferent and may or may not be used as occasion calls for. If a general rule to this effect could be rightly established, it would be of great importance. But first, it is an easy thing to invent and prescribe outward forms and manners of outward worship that leave nothing of the commanded duty but the empty name. Second, praying before an image, or worshipping God or Christ by means of an image, is also merely an outward mode of worship — yet it is one that renders the whole act idolatrous. Third, any outward mode of worship whose observance is harmful to the proper performance of the duty it is attached to is inadvisable. How much this applies in the present case must be judged from the preceding discussion.
End.
