37. Chapter XI.
Chapter XI.
Spiritual ability in prayer, in opposition to prescribed forms of prayer
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 to their own use and practice only, as suitable to their experience, and judged by them as serving God with the best that they have, I will not take the least notice of them, nor of any dissent about them. But because a persuasion not only of their lawfulness but of their necessity is made use of for other ends and purposes, in which the peace and edification of believers are highly concerned, it is necessary that we should make some inquiry into this. I say, it is only with respect to such a sense of their nature, and the necessity of their use, that gives occasion or a supposed advantage for men to oppose, deny, and speak evil of that way of prayer, with its causes and ends, which we described, that I will in any way consider these forms of prayer and their use. For I know well enough that I have nothing to do with judging or condemning the persons or duties of men in such acts of religious worship as they choose for their best, and hope for acceptance in, unless they are expressly idolatrous. For unless it is 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 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 they are composed, how they are used, and how in some cases they are imposed, are things so well known to all, that we will not need to speak to them. Prayer is God’s institution; and the reading of these forms is what men have made and set up in the likeness of this institution,Exodus 20:4 or in compliance with it. For it is said that "the Lord Christ having provided the matter of prayer, and having commanded us to pray, it is left to us or others to compose prayer, as to the manner of it, as we or they see cause." But there is no appearance of truth in the inference; rather, the direct contrary ensues from the proposition laid down. It is built on the supposition that, besides the provision of the matter of prayer, and the command of the duty to pray, the Lord Christ has not further promised, and he does not communicate to his church, those spiritual aids and assistances that will enable them to pray according to the mind of God, without any other outward pretended helps. We must not admit this 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 follow from this that all or any of them may make one sermon, which is to be constantly read in all assemblies of Christians, without any variation — that is, unless we also grant that he ceases to give gifts to men for the work of the ministry. Our inquiry will therefore be, what place or use forms may have in this, or in our duty as performed by virtue of this. It may be expressed in the ensuing observations:
1. The Holy Ghost as a Spirit of grace and supplication, is nowhere, that I know of, promised to any to help or assist them in composing prayers for others. And therefore we have no ground to pray for Him or his assistance to that end in particular, nor any foundation on which to build faith or expectation of receiving him for that. Therefore, He is not concerned in that work or endeavor in any special or gracious manner. Whether this is a duty that falls under his care as communicating gifts in general for the edification of the church, will be examined afterward.
What we plead at present is that he is nowhere particularly promised for that end; nor do we have either command or direction to ask for his assistance in it. If anyone says that he is promised to this purpose as a Spirit of grace and supplication, I answer that he is promised directly to those who are to pray, and not to those who make prayers for others — they themselves say this is not praying. This is besides what has already been pleaded at large in the explication and vindication of the proper sense of that promise. But supposing it is a duty in general to compose prayers for our own use or for the use of others, it is lawful and warrantable to pray for the aid and guidance of the Holy Ghost in this — but that is not as to his particular assistance in prayer; and it is not as he is a Spirit of supplication to believers. Rather, it is as he is our sanctifier, the author and efficient cause of every gracious work and duty in us.
It may be that the prayers composed by some holy men for the use of the church under the Old Testament, by the immediate inspiration of the Holy Ghost, will also be pretended. But because the inspiration or assistance which they had in their work was of quite another kind than anything that is ordinarily promised, or that any persons can now pretend to, it may yet be further inquired into, whether they were dictated to them by the Holy Ghost to be used afterward by others as mere forms of prayer. The great plea for some of these external aids of prayer, is utterly removed out of the way by this one consideration. It is said that "some of these prayers were prepared by great and holy men; it may be that some of them were martyrs for the truth of the gospel and testimony of Jesus." And indeed, if any men in the world had a promise of special assistance by the Spirit of God in such a work, I would not contend that the persons referred to were not as likely to partake of that assistance as any others in these latter ages. But they did not have extraordinary, supernatural inspiration. And the holy apostles, who were always under the influence and conduct of the Spirit, never made use of it for any such purpose as to prescribe forms of prayer, either for the whole church or for single persons. Therefore, because there is no such special promise given to any, this work of composing prayers is foreign to the duty of prayer, as to any interest in the gracious assistance which is promised for it — however much it may be a common duty, and fall under the help and blessing of God in general. Thus some men may set down and express a prayer — that is, the matter and outward form of it — that declares the substance of things to be prayed for. This is done from their acquaintance with the matter of prayer, which is above others. And they attain this by spiritual light, knowledge, and experience, and their comprehension of the arguments which the Scripture directs are to be used and pleaded in our supplications. Their [composed] prayer may much more accommodate the conditions, wants, and desires of Christians, than the compositions of others who are not so clearly enlightened as they are, and who have not had the experience which they have had. As for those "prayers," as they are called, which men without such light and experience compose, of phrases and expressions gathered from others, taken out of the Scripture, or invented by themselves, they are cast into a contexture and method which they suppose is suited to prayer in general. However well-worded these are, however quaint and elegant in expression — they are so empty and jejune,493 that they can be of no manner of use to anyone, except to keep them from praying while they live. We have a good store of such books, filled with them, easy enough to be composed by those who never in their lives prayed according to the mind of God. Much may be learned from the former enlightened sort, as they doctrinally exhibit the matter and arguments of prayer. But the composition of prayers for others, to be used as their prayers, is what no man has any promise of particular spiritual assistance in, with respect to 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. As before, suppose in doing so, that men may have His assistance in general as they do in other studies and endeavors; they still do not have that special 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 the other graces which he excites and acts in those supplications, 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, and judgments, are immediately exercised about their present composition; and there they rest. The exercise of grace immediately on God in Christ, under the formal notion of prayer, is not a part of men’s work or design when they compose and set down forms of prayer for themselves or others. Therefore, if any do so, they are not under a promise of special assistance in this, in the manner declared before.
3. As there is no assistance promised for the composition of such forms, it is not an institution of the law or gospel. Prayer itself is a duty of the law of nature. And being of such singular and indispensable use to all persons, the commands for it are reiterated in the Scripture beyond those concerning any other particular duty whatever. And if it has respect to Jesus Christ, with various ordinances of the gospel that are to be performed in his name, it falls under a new divine institution. On this, commands are given to us to pray, to pray continually without ceasing, to pray and not faint, 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, and no mention in the scriptures of the Old Testament or the New. It is a work of human extract and origin; nor can anything be expected from it except what proceeds from that fountain. There may possibly be a blessing on it, but not one that issues from the special 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 are unlawful to be used. At present I only declare their nature and origin with respect to that work of the Holy Spirit which we have described.
4. This being the origin of forms of prayer, the benefit and advantage of their use, which alone is pleadable in their behalf, comes next under consideration. And this may be done with respect to two sorts of persons:
(1.) Those who have the gift or ability of free prayer bestowed on them, or who have attained it somehow.
(2.) Those who are mean and lowly in this ability, and therefore incompetent to perform this duty without the aid and assistance of forms. And forms are pleaded to be of use and advantage to both sorts.
(1.) It is pleaded that there is so much good and so much advantage in the use of forms, that it is expedient that those who can otherwise pray for their own and others’ edification, should still sometimes use them. What this benefit is has not been distinctly declared; nor do I know, nor can I divine, what it would consist in. Sacred things are not to be used merely to show our liberty. And there seems 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 every one to profit with." 1 Corinthians 12:7 And so, to forego its exercise on any just occasion does not seem warrantable. We are bound at all times, in the worship of God, to serve him with the best we have. If we have a male in the flock and we sacrifice what, by comparison, is a corrupt thing, then we are deceivers. Free prayer for those who have an ability for it, is more suited to the nature of the duty in the light of nature itself, and to Scripture commands and examples, than to the use of any prescribed forms. Therefore, to omit the exercise of a spiritual ability in this, and to voluntarily divert to the other relief — which, in that case at least, is no relief — does not readily present its advantage to a sober consideration. The reader may observe that at present I do not examine what men or churches may agree upon by common consent, judging and avowing what is best for their own edification (which is a matter for another consideration); but I only examine the duty of believers as such, in their respective stations and conditions.
(2.) It is generally supposed that the use of such forms is of singular advantage to those who are low and mean494 in their ability to pray of themselves. I propose it this way, because I cannot grant that anyone who sincerely believes there is a God, who is sensible of his own wants and his absolute dependence on Him, is utterly unable to make requests to Him for relief, without help beyond what is suggested to him by the working of the natural faculties of his own soul. What men wilfully neglect is one thing; and what they cannot do, if they seriously apply themselves to their duty, is another. Nor do I believe there is any man who is so far instructed by the gospel in the knowledge of Christ, that he can make use of a composed prayer with understanding, who is not also able in some measure to call upon God in the name of Christ, with respect to what he feels in himself and is concerned in — and no man’s prayers are to be extended further than this.
Therefore, I speak of those who have the least measure and lowest degree of this ability, seeing that none are absolutely uninterested in this. I do not know of what use these forms are to this sort of persons, unless it is to keep them low and mean all the days of their lives. For because in both the state of nature and the state of grace (and every man is in one or the other), there are certain heavenly sparks suited to 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 "celestial fires," 495 in notices of good and evil, in accusations and apologies of conscience. None will deny that they ought to be stirred up and increased; and this cannot be done other than in their sedulous exercise.496 Nor is there any effectual way to exercise them, but in the soul’s applying itself to God with respect to them; and this is done in prayer only. But as for those whom we principally regard in this matter — that is, professed believers in Jesus Christ — there are none who do not have such principles of spiritual life; and in this, they have principles of all obedience to God and communion with him. Being improved and exercised under those continual supplies of the Spirit which they receive from Christ their head, these will enable them to discharge every duty that is required of them, in every condition or relation, in an acceptable manner. Among these duties is that of an ability for prayer. To deny that they have it, assuming they are true believers, is to expressly contradict the apostle affirming that "because we are sons, God sends forth the Spirit of his Son into our hearts, by which we cry, Abba, Father." But this ability, as I have shown, is in no way to be improved except by constant exercise. Now, it is not hard to determine whether the use of the forms inquired into, which certainly takes men away from the exercise of whatever ability they have, directly tends to keep them low and mean in their abilities.
"But suppose those spoken of are not yet real believers, but only those who profess the gospel, who have not yet sincerely converted to God, whose duty it also is to pray on all occasions. These have no such principle or ability to improve; and therefore this advantage is not to be neglected by them."
I answer, that the matter of all spiritual gifts is spiritual light. Therefore, according 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, then prayers framed and composed according to that light will be of little use to them. If they have any such light, it ought to be improved by exercise in this duty, which is such an indispensable necessity to their souls.
5. Yet the advantage that all sorts of persons may have by this, in having "the matter of prayer prepared for them and suggested to them," is also insisted on. "They have much to seek in this who yet have sincere desires to pray, and whose affections comply with what is proposed to them." And this, indeed, would carry a great appearance of reason with it, except that there are other ways appointed by God to this end. And they are sufficient for it 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 will be an abomination to the Lord. Such ways are men’s diligent and sedulous consideration of themselves, of their spiritual state and condition, their wants and desires; a diligent consideration of the Scripture, or its doctrine in the ministry of the word. By these they will be both instructed in the whole matter of prayer, and convinced of their own concern in it, with all other helps of coming to the knowledge of God and of themselves — all of which those who intend to pray in a due manner are to attend to. But to furnish men with prayers to be said by them, seeking to satisfy their consciences while they live in the neglect of these things, is to deceive them and not to help or instruct them. If they will conscientiously attend to these things mentioned, they will have no need of those other pretended helps. For men to live and converse with the world, not once inquiring into their own ways, or reflecting on their own hearts (unless under some charge of conscience, accompanied with fear or danger); never endeavoring to examine, try, or compare their state and condition with the Scripture, nor scarcely considering either their own wants or God’s promises; to have a book lie ready for them in which they may read a prayer — and by doing so, assume they have discharged their duty in that matter — this is a course which surely should not be countenanced or encouraged. Nor is the perpetual rotation of the same words and expressions suited to instruct or carry men on in the knowledge of anything. Rather, it diverts the mind from the due consideration of the things intended; and therefore it commonly results in formality. Where men have words or expressions prepared for them and suggested to them, that really signify the things in which they are concerned, and yet the light and knowledge of those principles of truth from which they are derived, and into which they are resolved, is not in some measure fixed and abiding in their minds, they cannot be much benefited or edified by their repetition.
6. Experience is pleaded in the same case. For me, where persons are evidently conscientious, this is of more moment than a hundred notional arguments that cannot be brought to that trial. Some therefore say that, in the use of such forms, they have had a spiritual advantage, the exercise of grace, and holy intercourse with God; and they have had their affections warmed and their hearts much bettered by it. They take this to be a clear evidence and token that they are not disapproved by God; indeed, that they are a great advantage in prayer, at least for many.
Ans. Whether they are approved or disapproved by God, whether they are lawful or unlawful, we do not consider; but only whether these forms are for spiritual benefit and advantage — whether they are for the good of our own souls and the edification of others, as set up in competition with the exercise of the gift described before. And in this, I am very unwilling to oppose the experience of anyone who seems to be under the conduct of the least beam of gospel light; only, I desire to propose a few things for their consideration: such as —
(1.) Whether they rightly understand the difference between natural devotion that is occasionally excited, and the due actings of evangelical faith and love, with other graces of the Spirit, in a way directed to by divine appointment? All men who acknowledge a Deity or Divine Power which they adore, when they seriously address themselves to perform any religious worship to this deity in their own way, be that what it may, they will have their affections moved and excited suitably to the apprehensions they have of what they worship, even though it has no existence except in their own imaginations. For these affections ensue on the general notion of a Divine Power, and not on the application of them to such idols that indeed are nothing in the world. In such persons there will be dread, and reverence, and fear, as there were in some of the heathen, even to an unspeakable horror when they entered into the temples and the merely imaginary presence of their gods; the whole work was begun and finished in their fancies.497 And sometimes great joys, satisfactions, and delights, ensue on what they do; for just as what they do is suited to the best light they have, so their consciences find relief in the discharge of their duty. For men are apt to be complacent in their own inventions (as Micah was, Judges 17:13),498 and from inveterate prejudices, which are the guides of most men in religion. These things, I say, are found in persons of the highest and most dreadful superstitions in the world, indeed, heightened to inexpressible agitations of mind — in horror on one side, and raptures or ecstasies on the other. And they are all tempered and qualified according to the mode and way of worship in which men are engaged. But in themselves, they are all of the same nature; that is, they are natural, or they are effects and impressions upon nature. So it is with the Mohammedans, who excel in this devotion; and so it is with idolatrous Christians, who place the excellence and glory of their profession of Christ in this. Therefore, such devotion, such affections, will be excited by religious offices, in all who are sincere in their use, whether they are of divine appointment or not. But the actings of faith and love on God through Christ, according to the gospel, or the tenor of the new covenant, with the effects produced by it in the heart and affections, are things of quite another kind and nature. Unless men know how to really distinguish between these things, it serves no purpose to plead that there is a spiritual benefit and advantage in the use of such forms; for the benefit and advantage is possibly of no other kind than what all false worshippers in the world have, or may experience.
(2.) Let them diligently inquire whether the effects on their hearts, which they plead, proceed from a precedent preparation, a good design and upright ends, that are occasionally excited. Let it be supposed that those who make use of and plead for forms of prayer, especially in public, prepare themselves for it in a due manner by holy meditation, with an endeavor to bring their souls into a 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 which they address themselves to — namely, the glory of God and their own spiritual advantage — the prayers themselves, even though they would be irregular in some things, may give occasion to exercise those acts of grace which these persons were otherwise prepared for. And I say yet further —
(3.) That while these forms of prayer are clothed with the general notions of prayer — that is, they are esteemed as such in the minds of those who use them; they are accompanied in their use with the motives and ends of prayer; they express no matter that is unlawful to be insisted on in prayer; they direct the souls of men to none but lawful objects of divine worship and prayer (the Father, Son, and Holy Spirit); men make use of them with the true design of prayer, looking for due assistance in prayer;
— I do not judge that there is any such evil in them that God will not communicate his Spirit to any in their use, such that they would have no holy communion with Him in and under them.
Much less will I say that God never regards their persons in this, 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; even though in many things, and those being of no small importance, various irregularities are found both in what they do, and in the manner of doing it. Where persons walk before God in their 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 the 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 written," 2 Chronicles 30:18. The good king made a solemn prayer for them, suited to their occasion, "The good Lord pardon everyone who prepares his heart to seek God, the Lord God of his fathers, though he is not cleansed according to the purification of the sanctuary. And the Lord hearkened to Hezekiah, and healed the people," verses 18-20. Here was a duty that, for its substance, was appointed by God; but there was a failure in the manner of its performance— they did not do it according to what was written, which is the sole rule of all religious duties. God was displeased with this, and yet He graciously passed by the offense, and accepted those whose hearts were upright in what they did. In the meantime, I still judge that the use of forms is in itself obstructive of all the principal ends of prayer and sacred worship. Where they alone are used, they are opposite to the edification of the church; and where they are imposed to the absolute exclusion of other prayer, they are destructive of its liberty, and they render a good part of the purchase of Christ, of no effect.
Things being thus stated, it will be asked whether the use of such forms of prayer is lawful or not. To this inquiry something will be returned briefly in way of an answer, and an end will be put to this discourse. I say —
1. To compose and write forms of prayer to be directive and doctrinal helps to others, as to the matter and method to be used in the right discharge of this duty, is lawful; and in some cases it may be useful. It would be better, maybe, 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 to that which is not so. But this way of instruction is not to be looked at as unlawful merely for the form and method into which it is cast, while its true use, only, is attended to.
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 those who 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 to some — though I must acknowledge, I never heard any expressing any great benefit which they received by this. But it is possible that some may do so. For no such freedom of prayer is asserted that would make it unlawful for men to make use of any proper means to better enable them to pray. Nor is any such ability of prayer granted, that supersedes the duty of using means to increase and further it.
3. To set up and prescribe the use of such forms universally, in opposition and to the exclusion of free prayer by the aid of the Spirit of grace, is contrary not only to many divine precepts insisted on before, but to the light of nature itself, which require every man to pray, and on some occasions necessitating them to pray. But whatever may be the practice of some men, I do not know that any such opinion is pleaded for, and so I will not further oppose it.
4. It is not inquired whether forms of prayer, especially as they may be designed and used for other ends, and not to be read instead of prayer, have in their composition anything of intrinsic evil in them; for it is granted that they have not. But the inquiry is whether in their use as prayers they are hindrances to 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 nowhere appointed by God for such a use, and nowhere commanded to be so used. From this, an argument may be formed against their having any interest in divine, acceptable worship; but this is not part of our present consideration. For if on the accounts mentioned, they do not appear contrary to, 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 to any divine prohibition, then while I may enjoy my own liberty, I will not contend with any about them. Nor will I now engage in the examination of the arguments pleaded on their behalf, which some have greatly multiplied, and which I suppose are 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 upon that testimony, is of more weight and value than a thousand dubious reasonings which cannot be evidently resolved into those principles. Therefore a few additional considerations will put an exit to 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 to the priests on solemn occasions, as in Numbers 6:22-26, and the Psalms of David, and also the Lord’s Prayer in the New Testament.
(1.) If this is so, then it proves that forms of prayer are not intrinsically evil, which is granted; yet the use of them may 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, yes, and prescribe those forms that will be for common and constant use." The One who forbade all images, or all use of them, in sacred things, appointed the making of the cherubims in the tabernacle and temple.499
(3.) The argument taken from the practice under the Old Testament in this matter (if anything could be taken from there), when the people were carnal and tied to carnal ordinances, and applied to the duty and practice of believers under the New Testament and a more plentiful effusion of the Spirit, has been disproved before.
(4.) The words prescribed to the priests were not a prayer, properly speaking, but an authoritative benediction, and an instituted sign of God’s blessing the people. For it is added in the explication of that ordinance, "Thus they will put my name on the children of Israel; and I will bless them," Numbers 6:27.
(5.) David’s Psalms were given by immediate inspiration, and most of them were mystical and prophetic, appointed to be used in the church as all other Scriptures are; only some of them were to be used in a certain manner (namely, singing); and that manner was 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 it 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 — and if they prove anything in this case, 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, all being accommodated to their present occasions, and uttered in the freedom of their own spirits, give testimony for free prayer, if not against the use of forms in that duty.
2. Moreover, it is said that "when anyone prays, his prayer is a form for all who join with him, whether in families or church-assemblies." Some lay great weight on this, though I am not able to discern the force of it in this case: for —
(1.) The question is solely about the one who prays, and his discharge of duty according to the mind of God, and not concerning those who join with him.
(2.) The conjunction of others with the one who prays according to his ability, is an express command of God.
(3.) Those who join him are at liberty, when it is their duty, to pray themselves.
(4.) Whatever is not a form in itself, is not a form to anyone; for more is required to make it a form than merely having the words and expressions not be of their own present invention. For them, it is the benefit of a gift, bestowed for their edification in its present exercise, according to the mind of God. Only that is a form of prayer, which someone uses as a form; for its nature depends on its use.
(5.) This argument is not cogent:500 "God has commanded some to pray according to the ability they have received, and others to join with them in this; therefore, it is lawful to invent forms of prayer for ourselves or others, to be used as prayers by them or us."
3. What those who pretend to moderation in this matter plead, is that "prayer itself is a commanded duty; but praying by or with a prescribed form is only an outward manner and circumstance of it, which is indifferent; it may or may not be used as we see occasion." If a general rule to this purpose might be duly 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 to leave nothing of the duty prescribed except the empty name.
(2.) Praying before an image, or worshipping God or Christ by an image, is but an outward mode of worship; yet it renders the whole of it idolatrous.
(3.) Any outward mode of worship, the attendance to which, or the observance of which, is prejudicial to the due performance of the duty to which it is annexed, is inexpedient.501 And what there is of this in the present instance, must be judged from the preceding discourse.
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