are prayers, then might the wicked as well pray as the righteous; for the prayer is equally exposed to the use of both. It is not words that make the prayer; wherefore said the Apostle, 'I will pray with the spirit, and I will pray with the understanding also.' "—Penn's "Seasonable Caveat against Popery," 1670.

"We freely confess that prayer is both very profitable, and a necessary duty commanded, and fit to be practised, frequently, by all Christians; but as we can do nothing without Christ, so neither can we pray without the concurrence and assistance of his Spirit." ••*•••« Prayer is twofold, inward and outward : inward prayer is necessary at all times; so, so longastheday of every man's visitation lasteth, he never wants some influence, less or more, for the practice of it; because he no sooner retires his mind and considers himself in God's presence, but he finds himself in the practice of it. But because the outward prayer depends upon the inward, as that which must follow it, and cannot be acceptably performed but as attended with a superadded influence and motion of the spirit,* therefore cannot we prefix set times to pray outwardly, so as to lay a necessity to speak words at such and such times, whether we feel this heavenly influence and assistance or not;

for that, we judge, were a tempting of God, and a coming before him without due preparation.

"Though we affirm that none ought to go about prayer without this motion, yet we do not deny, but that such sin as neglect prayer; but their sin is in that they come not to that place, where they may feel that which would lead them thereunto; and, therefore, we question not but many, through neglect of this inward watchfulness and retiredness of mind, miss many precious opportunities to pray, and thereby are guilty in the sight of God; yet would they sin if they should set about the act until they first felt the influence.

"That there is a necessity of this inward retirement of the mind, as previous to prayer, that the Spirit may be felt to draw thereunto, appears, for that in most of those places where prayer is commanded, watching is prefixed thereunto, as necessary to go before, as Matthew 24, v. 42; Mark 13, v. 33; and 14, v. 38; Luke 21, v. 36; from which it is evident that this watching was to go before prayer. Now to what end is this watching, or what is it, but a waiting to feel God's Spirit to draw unto prayer, that so it may be done acceptably ?—Barclay's Apology, #c. On Worship, 1675.

"The offerings that are acceptable to God, must be offered in righteousness, and with clean hearts and lips. For the Lord is pure and holy, and will be sanctified of all that come near him; and his worship is in Spirit and in Truth; wherefore prayer, supplication, and addresses to God, being a special part of his worship, must be performed in Spirit and in Truth, and with a right understanding, seasoned with grace."—Edmundson's Journal, 1695.

"Prayer is absolutely needful for the being and well-being of an inward reformed Christian. Formal repetitions of prayer, repeated day by day, when they are not according to the states of those to whom they are read or repeated, must needs be vain; and people may vainly make use of the Lord's own form in that case, (though it is the best in the world), and to think to be heard for their much speaking, is to run into an error of the heathen. 'Be not ye,' says Christ, 'therefore like unto them, for your Father knoweth what things ye have need of before ye ask him.' Prayer is a gift from God, and from Christ; and as we wait on God in Christ's name and power, he will give us that gift, when he sees we stand in need of it; for he has promised to pour out the spirit of prayer and of supplication upon his people. And a great Apostle said, 'he would pray with the spirit and with the understanding also.' In another place he says, 'we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groanings which cannot be uttered.'

"' After this manner, therefore, pray ye: Our

Father, which art in Heaven, hallowed be thy Name.

"* Thy Kingdom come: thy will be done in earth as it is in Heaven.

"' Give us this day our daily bread.

"' And forgive us our debts, as we forgive our debtors.

"' And lead us not into temptation, but deliver us from evil: for thine is the kingdom, and the power, and the glory, for ever. Amen.'—Matthew 6, v. 9, 10, 11, 12, 13.

"A short form, and but few words, but of excellent composition. And truly happy are those who live so in their conversation, that they may, when they use them, do it without falsehood, or deceit; enjoying the answer of peace in the practice of them, and the sense of grace influencing the soul."—Chalkley's Observations on Christ's Sermon on the Mount, 1718.

"A mere outward conformity to outward commands, and a mere external following other men's examples, in saying over certain words after them, will be mere will-worship, and far from the nature of true prayer, which is the sacrifice of the heart, the offering of a broken and a contrite spirit, the pure breathings of a soul in some measure quickened by the Spirit of God, and touched with a sense of his Divine Love, and of its own infirmities.

"That even an unregenerate man may have a measure of grace, or of the Spirit of God in him, reproving him, and convincing him of sin, and at times raising in him some desires and prayers for deliverance, we doubt not: but then, such desires and prayers do really proceed from the motions of the Grace or Spirit of God in him: which Grace or Spirit would also, if he continued obedient to its motions, perfect in him the work of regeneration. So that when such desires and prayers are so raised, he is, as it were, departing from his wickedness, and entering into a better state, from which yet he may soon fall away again. So that we admit of praying according to the measure of Grace or Spirit received; but not without any measure of it. For it seemeth to us, that if a wicked man, without any motion of the Spirit of God preceding, do repeat a customary form of words, under pretence of prayer, he offers but that sacrifice, which Solomon says, is an abomination to the Lord.—Prov. 15, v. 8.

"We never opposed stated times for worship, nor praying by the motions of the Spirit at such times; what we gainsay, is men's resolving beforehand to use vocal prayer at such times, though without any motion of the Spirit thereto." —Besse's Defence of Quakerism, 1732.

"And, dear Friends, we think it seasonable to remind you, that it hath ever been our principle to yield obedience to Magistrates, in all things not inconsistent with our religious duty; making