The Kingdom of God Among Men, Tract 1 · Chapter 5
CHAP. V.
The due performance of Publick Prayer.
PRayer being a main part of Gods worship and chief act of devotion, and such as doth accompany and Sanctifie every other Religious duty, and the publick management thereof pertaining to the work of the Ministry; its due performance must needs be of no small import to the increase of true Piety, and no small part of the Ministerial excellency and sufficiency.
Among Spiritual gifts, I doubt not to number the gift of Prayer also, and I judge they speak too low of it, that make it only a natural gift, or acquired by practice and imitation. Much indeed may lie in natural parts, and observation and exercise, but not all; for over and above these things, the Spirit of Christ presiding perpetually over his Church sets in, and by a secret influence on men designed of God for this service, indues them with a peculiar aptness of knowledge and utterance, as well in Prayer as Preaching, for the edifying of the Church. And some unsanctified persons being thus gifted, may preach and pray with a notable tendency to the saving of others, when themselves prove cast-aways. Private Christians also according to their measure, are partakers of this gift in much diversity of degrees, God giving to every man severally as he will.
Besides this, there is a special and saving gift, the Spirit of Prayer, and Praying in the Holy Ghost, or by his gracious assistance in a holy manner, according to the will of God, which is indeed lively and powerfull, and apt to kindle a holy fervour in them, that joyn in the service so performed. And why that, which is performed in such a manner, and by such assistance, may not be called a praying by the Spirit, I see no reason. They who thankfully acknowledge and bless God for so great a gift of his grace, do not intend thereby a miraculous inspiration, or an absolute infallible guidance of the Holy Ghost. Much less do they think that their prayers are such dictates of the Spirit, as would infer that the very matter and word… thereof, being written would become Canonical Scripture, to which is requisite not only an infallible Spirit, but also an attestation thereof by the same Spirit, sufficient to convince others. But this they maintain, that the Spirit helps them against their indisposedness of mind, and deadness of heart, and manifold infirmities, and strengthens their faculties, and quickens their graces, and enlarges their desires, and elevates their souls, and brings things to their remembrace, specially the divine promises, yea, and in some particulars may guide the heart and tongue by a present immediate suggestion. For why must the Spirit of God be thought to do less in exciting to good, then the Devill ordinarily doth in prompting to evil? And yet they are not to depend on the Spirits immediate suggestion, for matter, words and method, without taking care or thought before hand. It is an ordinary and not miraculous assistance which they expect, and which is usually given according to mens preparations, and suted to their several capacities.
The Spirit of Prayer is not confined to this, or that exterior frame or order of Prayer; but is ever found there, where the heart hath a due sense of the matter. A particular form, whether stinted or not stinted is not of the essence of Prayer, but only its outward shape, and it pertains to it not as it is a Sacred thing, but as an action in general; and for that no action can possibly be performed but in some particular mode, this holy action cannot otherwise be performed. And whereas there are divers modes thereof, they may be used as they are congruous to the substance of the duty according to mens choice and judgment, unless they were (as indeed they are not) bound up to one by a divine determination.
The lawfulness of Set-Forms is further evinced from the Lords Prayer, and other forms in Scripture, and as much is owned by the general custom of singing Davids Psalms. Wherefore to turn the back upon the publick Prayers of the Church, meerly because performed in this manner, is unwarrantable.
And there is a… little warrant to restrain all publick Prayer to a stinted Liturgy, and leave no liberty at all to the Ministers godly zeal and prudence.
In this particular, the interest of true godliness will be much better advanced by moderation, than by contests and rigor on either hand. For it is very discernable, that the Antipathy against either way, is mainly caused by the animosity and mutual opposition, between the parties of different persuasions and inclinations in this matter. They are too weak and ill-advised at least, if not humorous and self-conceited, that reject all Sett-Forms: and on the other hand to suppress the gift of Prayer in our selves or others, is to sin against the grace of God and to hinder much good. The use of a Set-Form without an imperious restraint of Prayer thereto, will obviate the objection of Stinting the Spirit, which means (if there be any thing to the purpose in that Phrase) a suppressing or undue restraining of this Spiritual gift, against which a caution is here given.
In our addresses to the great God it concerns us to look well both to thoughts and words, that in both he may be Sanctified by us, and glorified as God indeed. And in our publick addresses to him a more special care must be had, that nothing be uttered before him, that is unmeet to be offered to his dreadfull Majesty. Rude, clownish, and homely expressions, as also quibling, jingling, and all levity and trifling is very loathsome in Preaching, but in Prayer much more. Affectation of words, curiosity and politeness becomes not the weightiness and awfulness of this duty. Yea abruptness, obscurity, and all incongruity of speaking is to be shunned herein, as much as possible: and that only is to be used which is plain, clear, seemly, weighty, savory and affectionate.
In like manner all indecency of voice, and gesture is to be watched against, as an offensive thing, and apt to expose the Service to the derision of proud scorners. Yet a seasonable elevation of the voice, or other apt expression of earnestness is not to be counted rudeness.
Sometimes a worthy man may not be aware of some uncomeliness in his tone, or in the posture of his countenance, or some other bodily gesture, by reason of the fervour of his Spirit, in the duty joyned with inadvertency towards those exterior and lesser things. And sometimes an ill habit or custom is not easily broken off. These inconveniencies are prevented or redressed by a wariness of disposition, and a moderate self-distrust, and the actual observation of what is gracefull or uncomely in others.
Prayer is a holy Converse with God, wherein an humble confidence, and Son-like freedom of Spirit with him is acceptable; yet withall it calls for the greatest prostration of soul, and the deepest reverence and Subjection. Wherefore humbly to expostulate with God, is no sauciness. The whole current of the Prayers of Saints in Scripture doth warrant it, and that not only now and then in extraordinary cases. Indeed our ordinary concerns with God, are no less than the safety of our immortal Souls, the pardoning of our great and numberless offences, the subduing of inveterate corruptions, our escaping of many deadly dangers, our victory over the adverse world, the powerfull presence of his Grace, the light of his Countenance; as also the interests of his glory, and of his Church and people, and of the world in general, that poor Souls may be delivered from the power of darkness, and translated into the kingdom of his dear Son; all which are of the highest moment, and of themselves exceeding difficult (though to God all things are possible) and they all require vehemence and importunity, not as if God needed to be moved or stirred up, but that we may declare our selves duely affected.
Howbeit even the best things may be overdone, and this over-doing is the marring thereof. If in the expostulations of Prayer, men shall utter perverse or frivolous things, or speak absurdly, daringly, or irreverently, they are highly culpable and guilty of abusing the most holy things, and of contemning the most glorious and fearfull name of the Lord their God. Our freedom of access to God and converse with him, must not be turned into an irreverent and presumptuous familiarity. Those that are guilty of this rashness are worthy of great rebuke. But I-know well, that the Spirit of Luke-warmness and profaness, doth usually cast reproaches and scorns upon that zeal and fervency of Spirit, that well becomes the Servants of the Lord, and labours to make the most accceptable, and profitable kind of Prayer to seem ridiculous.
It is against reason to think that the Ministers of the present age, brought up under such eminent advantage for Ministerial abilities, should not be able to speak to God in good and solid sense, in an orderly method, and in affective, grave and seemly language, as becomes the Solemnity of Gods Worship. Experience will justifie the sufficiency of serious, pious and painfull Preachers in general, though the captious and curious, and such as love to cavil, have found fault, and despised the profitable endeavours of those, whom God hath owned. Besides, the offences that are committed in this matter, proceed more from inadvertency and imprudence than from insufficiency, and may be corrected by care and causion, and good advice. And it is no vanity to suppose such a competency of prudence easily attainable by all those, that are competently qualified for this Office. Indeed it cannot be expected, but that some will be less able and less perfect than others in this performance, and that the same persons may not be alike perfect therein at all times: nevertheless, there is no such want of Security, that the Churches service will be well performed, if any Prayer be used in the Church besides a prescribed Form. For who can doubt, but that persons of competent ability and prudence, may upon due incouragement be spread throughout a Nation, in such an Age of learning and knowledge? And to say otherwise, were to disparage the Reformed Religion.
And there is no just cause of doubt, but that an able Minister may make use, either of a precomposed or of an immediately conceived Form of words. Yet in this matter there is great diversity of judgment and affection, even unto much prejudice and opposition. But the same minds might well be conciliated to both ways, if rightly ordered. The Question is here supposed to be of the outward mode, in which two things are mainly to be regarded, to wit, that it be reverend and affective. Such, as are best persuaded of a pre-composed Form, and find it expedient for them, doubtless may rightly manage it to the edifying of themselves and others. For which end they must needs in some parts thereof make use of occasional variation and inlargement (though premeditated) as minding the more particular requiries of several times and occasions. But others by a habit of ready utterance and much exercise, are well prepared to pray by the immediate conceptions of their mind in proper and decent words, and can do it without any straining of invention, and with much freedom of Spirit. No more is here spoken, that what impartial men will grant. And why should any forbid them that are thus qualified to use their gift? But if any should be rash with their mouths, and hasty to utter any thing before God that is unmeet, they are subject to the discipline of the Church to be censured for their errour. Moreover heightened affections inlarge the heart, and open the mouth, and do not make a man at a stand for want of words. Indeed astonishing affection or an extasie of Spirit may put one to such a stand, but that rarely takes hold of any in a pubick performance. But a calm admiration and reverence of God, and seriousness and earnestness of address to him, doth not hinder but further ap…expressions.
For the use of one constant Form, it hath been pleaded that a stranger may thereby the better know how we Worship God, and that the people better understand and remember that, to which they are continually used. But on the other hand variety and newness of matter, and words are more apt to quicken the affection, and perfect the understanding also, especially of the attentive, whenas under the constant rehersal of one thing, the faculties grow flat and dull. Besides, in the use of this liberty and variety, the Prayer being ordinarily the same for substance in the main, the vulgar apprehension and memory is help'd, by the sameness of the main substance and scope, and the affections are raised, and the understanding further edified by that which is new in the frame, and method and particular matter, and the peoples more particular variable concernments, are provided for by a more peculiar accommodation and respect thereto, as occasions vary. And by the received doctrine of Faith, a stranger may be sufficiently ascertain'd of the substance of the Worship to be celebrated. For a Doctrine of a Church governs its Worship; and it is well known, that one & the same tenor thereof will pass through the several congregations of a nation, that are not confined to a stinted Form, yet combined in the same faith and order. And when all is said, that management and performance of this Service is the best, that is most effectual to make the Comers thereunto more perfect in knowledge, more devout and zealous towards God, more pious and blameless in their conversation, and every way more perfect in the divine life; and it will be so acknowledged by them that are discerning and serious in the things of God. But to conciliate the minds of men diversly affected in this matter, and to prevent the inconveniencies, and to obtain the good of either way, a prescribed Form and a free Prayer will do best together, in reference to the Churches peace and edification.