A modest and cleer ansvver to Mr. Ball's discourse of set formes of prayer. Written by the reverend and learned John Cotton, B.D. and teacher of the Church of Christ at Boston in New-England. Published for the benefit of those who desire satisfaction in that point

CHAP. VIII. Giving Answer to the seaventh Reason.

Disc. IT is lawfull to aske common blessings of God dayly in a set form of words, Ergo. It is not unlawfull to use a set form of Prayer; and if to pro∣nounce it, to read it also: for reading of it selfe, is not impure, as pronouncing cannot make an evill matter good, no more can reading make a good mat∣ter evill, pronouncing and reading being Adjuncts in prayer both indifferent.

Answ. First, the Question with us is not so much about set forms of prayer in generall, as about set forms of Prayer devised by men of other Churches, precsribed, and injoyned to be read as the Prayers of the Church, or devised by one Christian, and set apart by another, as his prayers, to which this Argument reacheth not.

Though we do not deny it to be altogether unlawfull to seek common blessings of God dai∣ly in a set form of words, yet we would not en∣courage men to rest and content themselves in so doing, much lesse to bind themselves so to do: For besides that, a daily set form will easily de∣generate to a formallity, how can a Christian be said to watch unto prayer (which we are

commanded to do, Eph. 6.18.) If we content our selves with the same set form of prayer, this year, as the last: Besides, the common daily blessings, which the Discourser instanceth in; as faith, patience, meeknesse, love, sanctification of Gods name. Coming of Christs Kingdome, the state of these things doth ever and anon va∣ry, and to bind a mans selfe daily to a set form of prayer, for such things as the state whereof is so daily varied, will bring in a loose and In∣congruous kind of prayers, fit only for those, that do not discern, or are not affected with the present state of things, either in themselves, or others.

When it is said, if it be lawfull to pronounce a set form of prayer, then to read it; If the meaning be to read it, for a prayer, the conse∣quence is not firm, for though (as the Discourser saith) the reading of prayer is not impure: Yet the praying of read prayers is the using of such a Crutch to pray (as he speaketh) which God hath not appointed, and that maketh such read∣ing impure: And though pronouncing can∣not make an evill matter good, nor simply read∣ing make a good matter evill, yet reading to such an end, reading a set form of prayer, pre∣scribed to me for my prayer, maketh to me a Will-worship of that which he that concei∣ved the prayer might lawfully have pronoun∣ced.

The pronouncing of a good Sermon by him that made it, is a good and acceptable service to God, and his Church: But to read a Sermon

as my preaching, which was made by another, maketh it neither so acceptable to God, nor to his Church, yea the reading of a mans own Ser∣mon instead of preaching will much detract from the life and power of it, and make a man of God unserviceable for his place: Though reading and pronouncing of a thing, be both of them adjuncts, and common adjuncts too, to that which is pronounced or read, yet accor∣ding to the ends and subjects, to which they may be applyed, the one may be lawfull, the other not indifferent but sinfull, the reading of a Sermon for preaching, is a sinfull manner of preaching; The difference will ever hold be∣tween the word read, and preached: They are two distinct Ordinances.