[_synepsonethe_, the same word] to tempt the Spirit of the Lord?" asks Peter (Acts 5: 9). Here is mutual accord, but guilty discord with the Holy Ghost. On the contrary it is the Spirit's ministry to attune our wills to the Divine; thus only can there be praying in the Holy Ghost. We cannot therefore emphasize too strongly the administration of the Spirit in directing the worship of God's house. The use of liturgical forms is a relapse into legalism, a consent to be taught to pray as "John taught his disciples." True, there may be extemporaneous forms as well as written forms, praying by rote as well as praying by the book. Against both habits we simply interpose the higher teaching of the Spirit, as belonging especially to this dispensation, in which the Father seeketh worshipers who "worship in Spirit and in truth." To pray rightly is the highest of all attainments. And it is so because the secret lies {151} between these two opposites; a spirit supremely active while supremely passive, a heart prevailing with God because prevailed over by God. "O Lord," says a high saint, "my spirit was like a harp this morning, making melody before thee, since thou didst first tune the instrument by the Holy Spirit, and then didst choose the psalm of praise to be played thereon." Most solemn and suggestive words these have always seemed: "The Father seeketh such to worship him." Amid all the repetition of forms and the chanting of liturgies, how earnestly the Most High searches after the spiritual worshiper, with a heart inwardly retired before God, with a spirit so sensitive to the hidden motions of the Holy Ghost that when the lips speak they shall utter the effectual inwrought prayer that availeth much!