in this part of my discourse, being simply to shew, that, by the common consent of all, certain formu- laries have been judged expedient, for the marking and perpetuating of their respective sentiments. Some, indeed, have limited their formularies to a statement of principles ; others have extended them to forms of prayer : and it is of these latter that I intend more especially to speak. I mean not to condemn those who differ in this respect ; but only to vindicate those who, in addition to a statement of their principles, have also adopted a form of prayer.
A statement of principles is good —
[It forms a bond of union between the members of the same Church. Doubtless, if the principles themselves be false, the record that contains them cannot be good: but, supposing the principles to be sound, the forming of them into an accre- dited and unchanging standard cannot but be a signal benefit to the Church that is governed by them. Such a statement is a great preservative from error; it strengthens the hands of the faithful members, and is a witness against those who are unfaithful ; and it serves, in perpetuity, as a rallying point, both for those who adhere to truth and those who have departed from it.]
A form of prayer is good also —
[That there are persons capable of conducting public worship in a truly edifying manner without a form, is readily acknowledged. But the great mass of those who lead the devotions of the people (I mean not to offend any, but only to " speak the truth in love,") are far from equal to the task : and even those whose gifts are sufficient, find themselves too often destitute of the grace of prayer. They can utter words, perhaps, with fluency : but their words betray the absence of the heart : and the barrenness felt by those who speak, is diffused over all who hear. I grant that there may also be a hardness and barrenness in one who uses a pre-conceived form : but still, if that form express all that a devout spirit could wish, the persons who join in it may themselves, through the influence of the Holy Spirit, supply the unction, which the minister has failed to manifest.
In family devotions, a pre-conceived form is not only useful, but necessary, for the generality of Christians. In ministers, a kind of official fluency is obtained by habit : but in others, even in men of learning and of great intelligence, who can deliver themselves with ease in a popular harangue, there is a
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