whereas the things that belong unto it, are of great moment unto them who do enjoy it, as containing the principal acts, ways, and means of our intercourse and communion with God by Christ Jesus, they are here somewhat at large, on all occasions, insisted on for the edification of those whose concernment lieth only in the practice of the duty itself. Unless, therefore, it can be proved, that the testimonies of the Scripture produced and insisted on, do not contain that sense and understanding which the words do determinately express (for that only is pleaded), or that some have not an experience of the truth and power of that sense of them, enabling them to live unto God in this duty according to it, all other contests about this matter are vain and useless.

But yet there is no such work of the Holy Spirit pleaded herein, as should be absolutely inconsistent with, or condemnatory of, all these outward aids of prayer, by set composed forms, which are almost every where made use of. For the device being ancient, and in some degree or measure received generally in the Christian world (though a no less general apostacy in many things from the rule of truth at the same time, in the same persons and places, cannot be denied), I shall not judge of what advantage it may be, or hath been, unto the souls of men, nor what acceptance they have found therein, where it is not too much abused, The substance of what we plead from Scripture and experience is only this; that whereas God hath graciously promised his Holy Spirit, as a Spirit of grace and supplications, unto them that do believe, enabling them to pray according to his mind and will, in all the circumstances and capacities wherein they are, or which they may be called unto; it is the duty of them who are enlightened with the truth hereof, to expect those promised aids and assistances in and unto their prayers,

and to pray according to the ability which they receive thereby. To deny this to be their duty, or to deprive them of their liberty to discharge it on all occasions, riseth up in direct opposition unto the divine instruction of the sacred word.

But, moreover, as was before intimated, there are some generally allowed principles, which though not always duly considered, yet cannot at any time be modestly denied, that give direction towards the right performance of our duty herein. And they are these that follow.

1. It is the duty of every man to pray for himself. The light of nature, multiplied divine commands, with our necessary dependance on God and subjection unto him, give life and light unto this principle. To own a Divine Being, is to own that which is to be prayed unto, and that it is our duty so to do.

2. It is the duty of some, by virtue of natural relation, or of office, to pray with and for others also. So is it the duty of parents and masters of families to pray with and for their children and households. This also derives from those great principles of natural ́ light, that God is to be worshipped in all societies of his own erection; and that those in the relations mentioned, are obliged to seek the chiefest good of them that are committed unto their care; and so is it frequently enjoined in the Scripture. In like manner it is the duty of ministers to pray with and for their flocks, by virtue of especial institution. These things cannot be, nor so far as I know of are, questioned by any but practically the most of men live in an open neglect of their duty herein. Were this but diligently attended unto, from the first instance of natural and moral relations, unto the instituted offices of ministers and public teachers, we should have less contests about the nature and manner of praying than at present we

have. It is holy practice that must reconcile differences in religion, or they will never be reconciled in this world.

3. Every one who prayeth, either by himself and for himself, or with others and for them, is obliged as unto all the uses, properties, and circumstances of prayer, to pray as well as he is able. For by the light of nature every one is obliged in all instances to serve God with his best. The confirmation and exemplification hereof, was one end of the institution of sacrifices under the Old Testament. For it was ordained in them, that the chief and best of every thing was to be offered unto God. Neither the nature of God, nor our own duty towards him, will admit that we should expect any acceptance with him, unless our design be to serve him with the best that we have, both for matter and manner. So is the mind of God himself declared in the prophet. 'If you offer the blind for sacrifice, is it not evil? and if you offer the lame and the sick, is it not evil? Ye brought that which was torn, and that which was lame and sick; should I accept this at your hands, saith the Lord? But cursed be the deceiver, who hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of Hosts, and my name is dreadful among the Heathen.'

4. In our reasonable service, the best wherewith we can serve God, consists in the intense sincere actings of the faculties and affections of our minds, according unto their respective powers, through the use of the best assistances we can attain. And if we omit, or forego in any instance, the exercise of them according to the utmost of our present ability, we offer unto God the sick and the lame. If men can take it on themselves in the sight of God, that the invention and use of set forms of prayer, and other the like outward

modes of divine worship, is the best that he hath endowed them withal, for his service, they are free from the force of this consideration.

5. There is no man but, in the use of the aids which God hath prepared for that purpose, he is able to pray according to the will of God, and as he is in duty obliged, whether he pray by himself and for himself, or with others and for them also. There is not by these means perfection attainable in the performance of any duty: neither can all attain the same measure and degree as unto the usefulness of prayer and manner of praying; but every one may attain unto that wherein he shall be accepted with God, and according unto the duty whereunto he is obliged, whether personally or by virtue of any relation wherein he stands unto others. To suppose that God requireth duties of men which they cannot perform in an acceptable manner, by virtue, and in the use, of those aids which he hath prepared and promised unto that end, is to reflect dishonour on his goodness and wisdom in his commands. Wherefore, no man is obliged to pray in any circumstances, by virtue of any relation or office, but he is able so to do according unto what is required of him; and what he is not able for, he is not called unto.

6. We are expressly commanded to pray, but are no where commanded to make prayers for ourselves, much less for others. This is superadded for a supposed conveniency unto the light of nature and Scripture-institution.

7. There is assistance promised unto believers, to enable them to pray according unto the will of God; there is no assistance promised, to enable any to make prayers for others. The former part of this assertion is explained and proved in the ensuing discourse; and the latter cannot be disproved. And if it should be

granted, that the work of composing prayers for others is a good work, falling under the general aids of the Holy Spirit necessary unto every good work whatever; yet are not those aids of the same kind and nature with his actual assistances in and unto prayer, as he is the Spirit of grace and supplications. For in the use of those assistances by grace and gifts, every man that useth them doth actually pray, nor are they otherwise to be used but men do not pray in the making and composing forms of prayer, though they may do so in the reading of them afterward.

8. Whatever forms of prayer were given out unto the use of the church by divine authority and inspiration, as the Lord's Prayer, and the psalms or prayers of David, they are to have their everlasting use therein, according unto what they were designed unto. And be their end and use what it will, they can give no more warranty for human compositions unto the same end, and the injunction of their use, than for other human writings to be added unto the Scripture.

These and the like principles which are evident in their own light and truth, will be of use to direct us in the argument in hand, so far as our present design is concerned therein. For it is the vindication of our own principles and practice that is principally designed, and not an opposition unto those of other men. Wherefore, as was before intimated, neither these principles, nor the divine testimonies, which we shall more largely insist upon, are engaged to condemn all use of set forms of prayers as sinful in themselves, or absolutely unlawful, or such as so vitiate the worship of God as to render it wholly unacceptable in them that choose so to worship him. For God will accept the persons of those who sincerely seek him, though through invincible ignorance they may mistake in sundry things as unto the way and manner of his worship.