A Friendly Trial of the Grounds Tending to Separation, Chapter 5
CHAP. V. A ſtinted form of prayer doth not quench the Spirit.
THe Spirit of Grace enableth us to pray,4. Arg. and maketh requeſts for us, but worketh by means:Iſa. 59. 21. Rom. 8. 26. It inſtructeth us what to ask, not in what phraſe of ſpeech: It ſtirreth up in us holy deſires, but giveth not abilitie ſuddenly and without help to expreſſe and lay open our hearts in fit method and words ſignificant. As the Spirit doth perſwade and aſſure the heart, that the ſcripture is the word of God, not witneſſing of the letters, ſyllables and words, but of the matter and ſaving truth therein conteined: So the Spirit inſtructeth us to pray, by opening our eyes to ſee our miſery, and inflaming our hearts with a longing deſire of mercy and relief, in the mediation of Jeſus Chriſt; but it giveth not abilitie evermore to utter and expreſſe theſe our deſires in fit and decent phraſe of ſpeech. Abilitie of ſpeech is a common gift of the Spirit, which the Lord beſtoweth upon good and bad: Yea, many times graceleſſe perſons are herein preferred before the moſt ſincere and upright: and many an honeſt heart can cry aloud for mercy who is ſcarce able to utter one diſtinct and perfect ſentence in fit words and order. Let no man except, that miniſters have better abilities: For when the Apoſtle ſaith, the Spirit is given to help our infirmities, who know not how to pray as we ought, he ſpeaketh of all beleevers, as well others as miniſters, private prayers as well as publick: And whoſoever is enabled or provoked to lift up any one ſigh or grone unto God, or to make apologie for himſelf in the mediation of Chriſt in any manner, it is by the holy Ghoſt. Theſe things conſidered, I ſuppoſe all men will grant; 1. That it is lawfull for a man beforehand to meditate on his own particular wants and the neceſſities of others, and that he may more fully underſtand and more ſenſibly be affected with them, to reade good books, which unfold the particular ſinnes againſt the law of God, the ſtate of man by nature, and the condition of the Saints, and of the church, as alſo to think upon the works of Gods providence, and how he is pleaſed to deal with his people in all places. 2. The better to ſtirre up confidence and affection, and to furniſh himſelf with words and matter, it is not unlawfull nor unprofitable to reade the prayers of the godly, regiſtred in holy ſcripture, or publiſhed in other godly books; to obſerve the matter of their prayer, their ferventneſſe in praying, and the arguments wherewith they preſſed their ſuits and contended for audience. 3. After a man hath collected matter for prayer by meditation and reading, he may ſtudie to digeſt it into due order and method, and to expreſſe his requeſts in fit and decent ſpeech; and the ſame ſo conceived he may utter as a prayer, according as occaſion ſhall offer it ſelf. The reaſon may be thus contracted, If the Spirit of God doth work by means and ſtir up good deſires, but giveth not abilitie to expreſſe our deſires in fitting ſignificant words, … it is lawfull for us to uſe all godly means to ſtirr up the graces of God in us, and premediate how we may utter our requeſts in ſuch form and manner as may beſt ſerve for our quickning and the edification of others. And if the uſe of a premeditated form of words in prayer do not ſtint the Spirit in a ſinfull manner, a ſet form of prayer cannot be condemned as injurious to the Spirit.
The Spirit of God is the onelyonly ſufficient help which God giveth us to help our infirmities in the time of prayer,Object. 1. Copy of a L…tter, pag. 3 14. Robinſ. p. 469. Johnſon, u…i ſuprà, pag. 37. Anſw. Rom. 8. 26. Gal. 4. 6. Zech. 12. 10.
We confeſſe moſt willingly, that prayer is not a work of nature, wit or learning, but of the Spirit of grace. True deſire or abilitie to pray is not bred in us by nature, nor procured and gotten by our ſtudy and induſtry, but proceedeth onelyonly from the holy Ghoſt, as the authour and efficient: and this is proved by the places quoted. But ability to pray ſtandeth in the lifting up of the ſoul unto God, not in the ample expreſſion of our deſires, according to the various occaſions in fit words, and preſſing them with forcible arguments. Prayer is the immediate work of the Spirit: But no text of ſcripture doth in ſuch ſenſe make the holy Ghoſt the authour of prayer, or helper of our infirmities, as that it ſhould be unlawfull to make uſe of outward means to furniſh the ſoul with matter, ſtirre up the graces of God in the heart, and blow the coals of the ſpirit: For then we muſt not reade the ſcriptures, nor other godly books; we may not meditate, or conferre, the better to fit us for prayer. Peradventure it will be ſaid the Spirit of God is our onelyonly helper in the time of prayer;Greenwood, Againſt Gifford, pa. 3, 4. It is the Spirit of God in the very action of prayer that helpeth our infirmities. ſo that at other times we may uſe helps to ſtirre up the graces of the Spirit, but not in the time of prayer. And if this diſtinction be found in ſcripture, or by ſound reaſon may be deduced out of ſcripture, we muſt hearken unto it: but if it be of our ſelves, whiles we pleade againſt the deviſes of men, we maintein deviſes. The Spirit of grace is at all times the ſole mover and enabler of us to pray: and the uſe of lawfull helps, and ſuch as ſuite with the nature of prayer, are at no time unlawfull. As it is fit to meditate and reade before we pray, ſo in prayer it is lawfull to kneel, lift up the eyes and hands, uſe the help of the voyce, and the benefit of a Chriſtian friend, to ſtirre up affection. Therefore for the lawfulneſſe of book-prayer we may diſpute thus, If it be lawfull to uſe externall helps in time of prayer the better to ſtirre up affection, then book-prayer is not to be condemned for this, that the Spirit of God is the onelyonly or ſufficient help that God giveth to help our infirmities in the time of prayer: But it is lawfull to uſe externall helps in time of prayer.
The Spirit alone either immediately,Object. 2. Copy of a Letter, pag. 14. Robinſ. pag. 472. or by means ſanctified and ordained by himſelf, maketh requeſts for us: yea, it is by the immediate teachings and ſuggeſtions of the Spirit that all our requeſts muſt be put up,Greenwood, Againſt Giff. pag. 2. no other helps are mentioned, or can be collected in the preſent action of prayer.
I will not ſtand to enquire how theſe things can agree together;Anſw. what is meant by the immediate teachings of the Spirit; or how the Spirit maketh requeſts, either immediately, or by means. The Spirit alone, and that immediately, is the authour of prayer; but by means he miniſtreth varietie of matter, order, and words. But what are we to underſtand by means ſanctified and ordained by himſelf? If means ordained by ſpeciall inſtitution, it is too ſtrait and hard to conceive what they be. If means allowed by God, as thoſe whereby we may furniſh our ſelves with words and matter for prayer, as reading godly books, conference, meditation on the works of God, &c. a ſtinted form of prayer is a means ſanctified. And here I deſire it may be noted, in what ſenſe a form of prayer is called a means or furtherance; not as a means or form of worſhip properly ſo called, but as in fit words and phraſes it preſenteth to our minds or memories what we ought to beg agreeable to the word of God: as the frame of words and matter kept in memory may be called and is reputed a ſtinted form.
A ſtinted form of prayer quencheth the Spirit.Object. 3. Greenwood, pag. 21. It is a quenching of the Spirit, to reade another mans prayer upon a book.
That quencheth the Spirit which is as water to cool or allay or exſtinguiſh the heat of that holy fire;Anſw. which cannot be imputed to a ſet form of prayer, either by authoritie of ſcripture, or ſound reaſon. Reading godly books is an exerciſe profitable to ſtirre up the graces of Gods Spirit in us: were it not a wonder, if reading a godly prayer ſhould produce the contrary effect? As in the miniſtery of the word the corruption of mans heart and the hainouſneſſe of ſinne may more lively and fully be diſcovered for his humiliation then he is able of himſelf to ſet it forth; ſo in prayer penned by a goldy andwell experienced Chriſtian the caſe of a diſtreſſed ſoul may more pithily and amply be deciphred and anatomized then he of himſelf is able to lay it open. And in ſuch caſe to deny this lawfull help, is to take away a crutch from the lame, and bread from the hungry. In the very act of prayer it is lawfull to uſe outward helps, whereby we may be enabled to pray better; and ſhall it not be lawfull for a burdened ſoul perplexed with doubtings, overwhelmed with bitter anguiſh, to uſe the help of a book, that he might the better unfold and lay open his miſery into the boſome of his loving Father? The ample and particular laying open of our neceſſities doth eaſe the heart, and move affections: and when this may be done better by the help of a book in prayer then of our ſelves, how can the uſe thereof be accuſed as the quenching of the Spirit? It is the Spirit indeed that doth help us in our infirmities; but we muſt uſe means to ſtirre up the graces of the Spirit in us. He quencheth not the Spirit who laboureth to blow the coals of grace, and uſeth all helps afforded in moſt ample and particular manner to unburden his heart before the Lord. He doth not ſubſtitute his Chriſtian friends in the place of the word and Spirit, who not able to lift up his own ſoul by reaſon of gri…vous ſtraitneſſe and preſſure of heart, doth crave his help and aſſiſtance in prayer: And may not a godly book ſupply the lack of Chriſtian companion? When we are dull and out of order, we may joyn with others in prayer for our relief and quickning: why then ſhould it be intolerable to make this benefit of a godly book? A ſet form of prayer may be committed to memory and uttered from it; doth that alſo quench the Spirit?Copy of a Letter, pag. 15. It is not ſafe (they ſay) for a miniſter to limit himſelf alwayes to one form of prayer though deviſed by himſelf. But if it be a quenching of the Spirit, an humane invention forbidden in the ſecond commandment, if it cannot be made by the Spirit, if it be not that true and ſpirituall worſhip which God requireth, it is not lawfull ordinarily nor once, for miniſter or private chriſtian, in publick or private, in caſe of diſtreſſe or otherwiſe: for the objection is generall, That all ſtinted forms of prayer do quench the Spirit: and theſe mitigations of ſafe, alwayes, and for a miniſter, are a plain conceſſion there is no force in the reaſon.
Theſe ſtinted forms do quench the Spirit of prayer,Object. 4. in that they deprive the church and miniſter of that libertie of the Spirit of prayer which God would have them uſe;Robinſon, Againſt Bern. pag. 429. ſtinting the miniſter, yea all the miniſters of the kingdome, to the ſame meaſure of the Spirit, not onelyonly one with another, but all of them with him that is dead and rotten.
Nothing is here objected againſt our ſtinted form which may not with like truth be alledged againſt the reading of a preſcribed and ſet tranſlation, Anſw.the uſe of the Lords prayer, a ſet form of bleſſing, ſinging of pſalms, and baptizing in theſe preciſe words, I baptize thee, &c. For in theſe things it may be ſaid, The miniſter, yea all the miniſters in the kingdome are ſtinted to the ſame meaſure of the Spirit, &c. And if in thoſe particulars that form of reaſoning be of no weight, in this it is but an empty ſound. A ſtinted form depriveth not the miniſter or church of that libertie of the Spirit which God would have them uſe, ſeeing they may uſe that notwithſtanding, as the ſeverall occaſions of the church or people ſhall require. If all miniſters throughout the Chriſtian world ſhould put up the ſame holy and juſt petitions to God, in the ſame phraſe of ſpeech as in the words of the Lords prayer, they ſhould neither ſtint the Spirit to one meaſure, nor deprive the church of the liberty of the Spirit, ſeeing the meaſure of the Spirit ſtandeth not in words and forms, but in fervent ſighs and groans; and they have time and libertie to pray beſides, as God ſhall enable them, and the preſent occaſions of the aſſembly require. And if it muſt needs be that in a ſtinted form the Spirit is ſtinted to one meaſure, then all ſtinting of the Spirit is not quenching of the Spirit: For the miniſter doth not quench the Spirit if he ſtint it, in reſpect of time and occaſions. Suppoſe ſundry private Chriſtians in the aſſembly do excell their paſtour in the gift of prayer, the wife excell the husband, the child or ſervant excell the maſter or governour; is the Spirit quenched in them, when it is ſtinted for the time to their meaſure in prayer? Suppoſe, divers Chriſtians meeting upon occaſion, the weakeſt in gifts be put to pray for the reſt; is the Spirit in them quenched becauſe it is ſtinted to his meaſure?
The queſtion is not of prayer deviſed by a mans ſelf,Object. 5. Copy of a Letter, pag. 15. or of limiting the Spirit in the people; but of prayer deviſed by others and impoſed, and of limiting the Spirit of the miniſter: the firſt is lawfull; the ſecond ſinfull.
The queſtion is of a publick ſtinted form of prayer or Liturgie,Anſw. Whether it quench the Spirit in the miniſter or the people; and, Whether it quench the Spirit becauſe it ſtinteth it. Whether the form be deviſed by others or by a mans ſelf, impoſed or voluntarily taken up, that is nothing to the matter in hand: but, Whether it quench the Spirit, becauſe for the time it is limited to that form of words. And if we look into the matter it ſelf, the Spirit of God may be quenched in a mans ſelf no leſſe by the rude cuſtomary uſe of a form deviſed by a mans ſelf then by a form impoſed by others, and it may be as prejudiciall to the comfort of Gods people. And if we conſult the ſcripture, where ſhall we find this diſtinction, of limiting the Spirit by prayer deviſed by a mans ſelf or deviſed of others; of ſtinting the Spirit in reſpect of time, occaſion, form of prayer, uttered out of memory or read upon a book? But the diſtinction it ſelf hath been confuted already, together with the aſſertion, That a ſtinted prayer doth quench the Spirit.Idem, ubi ſuprà. It cannot properly be ſaid, ſaith one, that the Spirit is limited by his own ordinance: but when the Spirit of the miniſter is ſtraitned by forms preſcribed to him by men without Gods ordinance and appointment, then the Spirit is limited and ſtinted indeed. But this is a bare repetition of what was ſaid before, without proof or reaſon: and beſides a ſtrange deſcription of limiting the Spirit, is nothing but a proof of one thing by the ſame. And here I deſire two things may be noted. Firſt, though many reaſons in ſhew be brought againſt the uſe of ſtinted prayer, yet when the matter cometh to the upſhot, they are barely one, and that nakedly affirmed; Stinted prayer is unlawfull, becauſe in reading book …prayer he doth not exerciſe his own but another mans gifts. Is this reaſon good? No; for in reading ſcripture out of a tranſlation he exerciſeth another mans gifts. But ſtinted prayer is the deviſe of man. A child of twelve or thirteen yeares old may reade a ſtinted prayer as well as the miniſter: The ſame may be ſaid of reading the Scriptures. But ſtinted prayer is the deviſe of man. It is unlawfull to ſtint the Spirit: Yet this is done in praying with others. But ſtinted prayer is the deviſe of man. So that all hangeth upon this ſtring, for the confirmation whereof nothing is alledged. Secondly, they take that for granted evermore which ſhould be proved, or prove the ſame by the ſame: as, Stinted prayer doth quench the Spirit. Why ſo? Becauſe the Spirit is ſtraitned by forms deviſed by men: which is as much in plain terms as to ſay, It is ſtinted in our ſenſe becauſe it is ſtinted. And the like might be noted in other arguments.
Where is the conſideration of the people had,Object. 6. when the forms now are the ſame for matter and manner that they were almoſt an hundred yeares ago, and at the firſt dawning of the Goſpel, the ſame for the Court, Univerſities, and the meaneſt congregation in the Countrey?
Might not the ſame be objected againſt the uſe of a ſet tranſlation,Anſw. ſinging of pſalmes, the uſe of the Lords prayer for this fifteen hundred yeares without alteration? for theſe are the ſame now that they were many yeares agone, or at leaſt may be: the ſame for Citie, Countrey, Court, Univerſitie, and the meaneſt villages? There are ſome common bleſſings which we and others dayly ſtand in need of, and thoſe it is lawfull to ask dayly in a ſet form of words. Thus we may pray eueryevery day for encreaſe of faith, patience, love, meekneſſe, the forgivneſſe of ſinnes, the continuance of thoſe outward bleſſings which we enjoy, freedom from or victory over temptations, &c. Thus there is no petition in the Lords prayer which doth not alwayes, in the main, concern every Chriſtian mans eſtate. And if the matter of our prayers may be the ſame daily, in the Citie & the Countrey, Court and Univerſitie, in this and former ages, the ſame phraſe of ſpeech, method and form externall may be lawfull, fit and expedient. For it is not the repetition of the ſame words in prayer every day that diſpleaſeth the Lord, but the ignorant, raſh, cold, cuſtomary, ſuperſtitious and irreverent pouring out of words before him, that is diſtaſtfull to his Majeſty. Variety of phraſe doth not delight the Lord: neither will he reject the deſires of an humble and contrite heart becauſe they are tendred often in one and the ſame phraſe of ſpeech. And if the matter of prayer be the ſame in places of greateſt wealth and pooreſt condition, and the ſame form of bleſſing, baptizing, ſinging of pſalms and putting up their petitions to God be fit and decent for them all; it can be no prejudice to a ſtinted Liturgie that it is the ſame in all places, and throughout all ages, if the language be the ſame. For this doth argue it to be the more not the leſſe fit, and that the greater not the leſſe regard is had to the people. The reaſon in brief is this; It is lawfull to ask the ſame common bleſſings of God every day, in all aſſemblies and congregations, both of the City & Country, Court and Univerſity, met together to call upon God: therefore the ſame ſtinted form of prayer or Liturgy may be lawfull in the greateſt city and meaneſt village, in this and the ages following, whether read or uttered out of memory: for pronouncing cannot make an evil matter good; nor reading ſimply make prayer good and holy to become ſinfull.
Publick prayers offered up by the miniſter in the church-aſſemblies muſt be framed according to the preſent and ſeverall occaſions of the church and people of God:Object. 7. Copie of a Letter. pag. 21. which cannot be done when men are ſtinted to thoſe forms.Greenwood, Againſt Giff. pag. 24.
Occaſions are ordinary and common,Anſw. or more ſpeciall. In a ſtinted form prayers may be offered up by the miniſter according to the common and ordinary occaſions of the church and people of God aſſembled, though not according to the ſpeciall occaſions, which may happen now and then, or more particularly concern this or that perſon. For if the ſame bleſſings are dayly to be craved, he prayeth according to the preſent occaſions that asketh the ſame bleſſings of God. If it be ſaid, There be many occaſions of particular uſe for the congregation and others, which are not mentioned expreſſely: that proveth not, That a man cānot in a ſtinted form pray according to the ſeverall occaſions; but, that ſome ſtinted forms do not meet with all and every particular occaſion: which is eaſily granted. But if a ſtinted form meet not with every mans occaſions, or not ſo particularly as it ought, doth it hence follow that in a ſtinted form a man cānot pray according to the preſent occaſions at all? If this be the concluſion, I fear we ſhall find few conceived prayers which muſt not come under the ſame ſentence. It may argue the imperfection of a ſtinted form, not the unlawfulneſſe; it maketh ſomewhat againſt the ſole uſe of a ſet form at all times;Object. 8. Johnſon, ubi ſuprà, pag. 28. againſt the ſimple uſe it maketh nothing.
It is found by lamentable experience, that when men began to obſerve that cuſtome,Greenwood, Againſt Giff. Preface to the reader. there was great quenching of the Spirit, and very few there were who did know and obſerve the true nature and the manner of prayer.Anſw.
How is this confirmed by experience? If ever the Chriſtian church had no ſtinted form of prayer, lamentable experience will teſtifie what great coolings and decayes there was in the church before a ſtinted form was in uſe. If ever the faithfull did by the Spirit of adoption cry, Abba, Father, they have learned to pray by the Spirit ſince the uſe of a ſtinted form as well as before. Whatſoever may be thought of the two firſt ages; for the ſpace of fourteen hundred yeares the churches have had their ſtinted Liturgies: The reformed churches, ſince God was pleaſed to reſtore light again to the world, have approved a ſtinted Liturgie: Was there none or few in all this tract of time who did know or underſtand the true nature or manner of prayer? none or few that in ſpirit or truth did call upon the name of the Lord? The ſecuritie of all ages hath been lamentable both before and ſince the uſe of a ſtinted form: but, that a ſtinted form was the cauſe of ſecuritie and dulneſſe, can never be proved.