I 388 MISCELLANEOUS THOUGHTS. and divisions . in England about the imposition and the use of forms of prayer ; he stood by as a stranger and spectator, nor took any part in the controversy, but with an indiffèrent eye be- held their disputes, and thought himself on that account the fitter to become a moderator between both, being under the influence of no prejudice nor party. I know, said he, the church of England hath long prescrip- tion on their side for the use of forms in their public assemblies, though they cannot say from the first beginning of christianity, nor will I. They argue, and with much force and evidence, that what we address to the great God ought to be duly considered, nor should our lips pour out our words rashly, nor offer to our Maker the sacrifice of fools. What, say they, cannot men of learning, prudence and piety compose better prayers for us than we can utter on a sudden before God, and much fitter for the ear of his Majesty ? Ought we not to serve God with our best ? And when we have such happy, devout and affectionate prayers made to our hands, by men of great worth and singular goodness, why should we offer up to God such poor, lean, raw sacrifices, such loose sentences 'and weak expressions, as our own thoughts on a- sudden can furish us with? Besides, say they, is invention the chief talent we are called to exercise when we bow our knees before God ? Is the toil of our imagination, and the labour of finding out proper thoughts and words, our chief business at the throne of grace ? Should not our faith, our hope, our love, our repentance for sin, our de- sire of mercy, and every christian virtue which relates to worship, be the chief exercises of our spirits ? Should not these be supremely engaged at such a season ? Let fancy and invention therefore lie at rest, which are meaner powers of the soul, while the graces and virtues, and devout sentiments of the heart are excited by reading or hearing a well composed form. On the other hand, I know it is the opinion of the protest- ant dissenters, that since prayer is but the expression of our sense of divine things to God, there is no man, who can speak bis mother - tongue, so destitute of words, but that he is able with ease to express his own sins and sorrows, his own hopes and fears, his own faith and his desires before God, in such language as God understands and accepts ; and that there is no man called by providence to pray in the presence of others, and to lift up their joint addresses to heaven, but be is, or ought to be, suffi- ciently furnished with knowledge and language to perform this part of worship in a proper and becoming manner, to the edifice- of himself and those who join with him. I know also, saith he, it bath been matter of frequent complaint among them teat the constant and unvaried repetition of set forms of prayea bas a great tendency to introduce coldness and formality into divine
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