Peaceable Disquisitions, Chapter 3
CHAP. III.
Of Aſſuranee and praying by the Spirit (the ſubject of his fifth Chapter) with indifferency whether it be by a Form, or conceived Prayer.
I Come to his fifth Chapter, which is to ſhew us what effects we are not to expect from the Spirit, having ſhewn before what effects (as he reckons them) are promiſed by it. And there are three pretended gifts (he ſaies) which are none of theſe effects, and ſo may not be hoped or prayed for upon that account. Immediate Revelation of the ſenſe of any Scripture; Abſolute aſſurance of our particular election; and the dictates of Extempore prayer.
Theſe are three things belike he deſignes to have a ſling at, which he may do, but I muſt tell him in the way (whether any thing of this kind may be expected from the holy Spirit or not) I am not ſatisfied with his argument, or the way of his bringing it about, that the effects for which we are to pray to God to give us his Spirit, are only things needful, and therefore we may not expect his help in extemporary prayer, and theſe two other matters. This indeed may be argued from the Parables in the context, that the gift it ſelf of the Spirit is a thing needful. A gift which next to Gods giving his Son is the greateſt and moſt neceſſary to mankind; for as Chriſt was given for our Redemption, the Spirit is, and muſt be given for the Application. But that the effects of the Spirit being given ſhould be confined by him to theſe only he mentions, or ſuch only as he can fetch Scripture for (unleſs he could bring Scripture alſo to ſay there are no more), is ſuch reaſoning as before a year is gone over his head, may give him occaſion to believe that ſome things may ſeem ſtrong in a Sermon, that are not fit for a Book that muſt undergo a diſcuſſion.
I do not think he hath ſpoken this as a cloſe Polemical Divine, nor yet that he hath laid down the method of thoſe benefits which we have from the Holy Spirit, as a Comprehenſive Preacher: For when the Holy Ghoſt is not only our Sanctifier, but Comforter, and promiſed and ſent to the Church as the Comforter, it is ſtrange that the Conſolations of the Spirit ſhould be left out in the draught of thoſe effects, which we are to expect from him. And when the Spirit is firſt given to a man to unite him to Chriſt, and this Ʋnion is the primary effect of his having it, and by means hereof, all ſaving influences from the Head is derived: this by another would not have been forgotten.
The Holy Ghoſt is given (I count) for our Sanctifier, our Comforter, and our Guide. Regeneration is to be comprehended in Sanctification, as the beginning of it, and Union is ſuppoſed to both. I cannot ſerve God without his grace, I muſt therefore have the Spirit to Sanctifie me. If I ſerve him, I muſt be ſupported in his ſervice, I muſt therefore have him to Comfort me. When I am ſupported in my duty, I know not what uncertainties may befal me in all my ſpiritual and temporal concernments in this life, and therefore I muſt have him to Conduct me, and lead me in all my affairs, ſo as they may work together for the beſt, which he hath promiſed to thoſe that love him. Under this head now of the Spirits heavenly Guidance, are all thoſe things that are good for us, and not abſolutely neceſſary, to be reduced; ſeeing we know not what to pray for as we ought (as we ſhall have occaſion farther to ſpeak of that Text by and by) but the Spirit helpeth us, that is, we know not in many things (temporal, ſays this Author, and I will ſay in ſpirituals too) what is beſt for us: and it is the Spirit that is our Guide as to theſe things, and Interceſſor for them: ſo that, be it the true Senſe of a place of Scripture, or Aſſurance, or aſſiſtance of us in our Prayers, or any thing elſe that we would have, we are, under the ſafe conduct of his word, and unperceptible motions, and with the reſignation of our wills unto him, (as our great diſpoſer for all good), to ſet our ſelves to our duty, and leave the iſſue to him. I will add, it were better that this man never wrote this Book, than that in the promiſe of God's giving his Spirit to us, we ſhould be diſcouraged from praying to him, and truſting in him, for our direction in all the concerns of our ſouls, and outward conditions; who is the Comforter of the afflicted, the Sanctifier of all the faithful, and our Guide unto death.
To his three things now in order.
For the firſt of them, it is manifeſt, that in the Primitive times one of the miraculous gifts then given, was the gift of Interpretation; and there is no body that I know does pretend to any of theſe wonderful gifts in our days. I am ſure this Author cannot charge any thing of this kind upon Doctor Owen, who is a perſon of that induſtry and learning, as his excellency in this gift is well known to come another way. As for theſe arguments then, that the thing is not needful; and if profitable, that it is more profitable to our ſelves, and to others, to get the ſenſe of any Scripture by enquiry and ſtudy, than by immediate Revelation (which if we could have it ſo, is as certainly falſe, as that Gold is not ſo good as Braſss) they may be ſpared, ſeeing there need no proof of this, that we are now to expect no Miracles from the Spirit of God.
For the ſecond, there are two points about Aſſurance, which this Author does confound; The one is, the aſſurance that a man is in a ſtate of Grace; and the other, an aſſurance of Salvation. That a man who is in a ſtate of Grace can never fall away ſinally and periſh (which is the Doctrine of Perſeverance), is a point of the Synod of Dort againſt the Arminians and Lutherans. Whether a man may be aſſured that he is in a ſtate of Grace or no, is a Point between Proteſtants and Papiſts? For the former, Perſeverance depends on ſpecial Grace, and that on perſonal Election; and I perceive this Gentleman hangs his head at that: but as for the latter, we may be in doubt what indeed his mind is. One would think by his arguments at the beginning againſt Aſſurance, he ſhould be no Proteſtant, but he is; for we have his expreſs words for it, If we be the Children of God, it is certainly poſſible for us to be aſſured of it. I muſt ask him then, is Aſſurance a good thing? St Paul had it, and St. John had it, Hereby we know we are paſſed from death to life,—and, By this we know, that we know him—If it be a thing then that is good, it muſt be an effect of God's Spirit: and this is proved, The Spirit alſo beareth witneſs with our ſpirits—This witneſs is our Aſſurance, and conſequently it may be prayed for according to the promiſe in Luke, as well as any other of the profitable effects he hath mentioned. Whether it be a thing needful, is a queſtion not needful, ſo long as it is good. It is an Egg, I hope, to argue with him, though it be not Bread. The only difficulty here is, to ſtate this Aſſurance. It is a controverſal point, and his one term Abſolute will do little to the deciſion. When our firſt Divines defined Faith by a Perſuaſion of ſpecial mercy, ſo that without this aſſurance, they muſt think a man could not be ſaved, this was the moſt dangerous extreme on one hand: and that no man at all without Revelation (according to the Trent Doctors) can be aſſured that he is in God's favour, is the extreme on the other. But for the ſtating this aſſurance aright, between the Proteſtant and Papiſt, To be a certainty not of Faith, becauſe the Scripture gives no teſtimony to any particular perſon, but a certainty moral (or of hope), which muſt be ſuch as excludes doubting, that is, all ſinful doubting, though not fear, or all fear that is, the fear of diffidence or diſtruſt, but not the fear of pious ſolicitude, is a work requires from me more deliberation, and more paper. This I will ſay only, that there is a neutral truth in the moſt of theſe Controverſies that muſt be found out, in regard both to Practiſe as well as Theory, or we ſhall neither have our Conſciences nor Judgments well pacified in theſe matters.
For the third thing then I will take a little more room; for, as I have had, and took an occaſion before, to ſpeak of Preaching by the Spirit, or with the demonſtration of it; ſo I think it alſo ſeaſonable; ſutable, and profitable to ſpeak of praying by the Spirit, unto which this Author himſelf, and much more the Friendly Debater, hath given ſuch ample opportunity, I wiſh I might not call it, in regard to man) good devout Chriſtians, provocation. There is one Text therefore in regard to this matter, as there was one in regard to the other, that requires our more ſerious conſideration. It is, Rom. 8. 26, 27. Likewiſe the Spirit alſo helpeth our infirmities, for we know not what we ſhould pray for as we ought: but the Spirit it ſelf maketh interceſſion for us, with groanings which cannot be uttered. And he that ſearcheth the hearts, knoweth what is the mind of the Spirit, becauſe be maketh interceſſion for the Saints, according to the will of God.
The Apoſtle ſpeaking in the eighteenth Verſe before the Text, and in the twenty eight after it, about the afflictions of this life, which God's Children endure, whereby they are conformed to Chriſt in ſufferings, as they ſhall be in glory, this ingenious Author does apprehend that the expoſition of theſe words is to be confined to that matter altogether. We know not what to pray for as we ought. That is, we know not what is beſt for us in this mortal life, in regard to theſe troubles, perſecutions, or miſeries, whereby God intends ſometimes to do us much good; and we are therefore to ſeek to him with ſubmiſſion to his will in theſe things; having this encouragement in our hearts, that the Spirit of God is our Guide (as I ſaid before, where this Author left it out) to direct us under all theſe Providences, and to be our Interceſſor alſo to obtain for us that which is like to prove beſt. He knows what that is, and ſtirs up in our ſouls many earneſt deſires after it; which, ſeeing we cannot reach our ſelves, theſe deſires cannot be uttered by us; that is, are unutterable on that account; but ſo long as our requeſts are put up by him in thoſe deſires, God, who knows the mind of his own Spirit, hears theſe petitions, and grants thoſe very things which are beſt; that is, which he means: ſo that theſe things do, and ſhall certainly work together for our good, as the Apoſtle ſays in the place, ſo long as we love him,
This is in length the contents of that interpretation (and I ſuppoſe, according to his mind) which he hath ſedulouſly propoſed, both with authority and dexterity enough, if he were but as tender withal of preſerving that ſupport and warrantable expectation from the Holy Spirit, which we have ground to take up in this place. I like well, of all that is expreſſed in regard to afflictions, unto the illuſtration of which ſenſe the Apoſtles own example (in his praying himſelf to have his troubles, the thorn in the fleſh, removed, and God's ſeeing it beſt for him, rather to afford him his ſufficient Grace) does opportunely conduce: but I do not approve by no means the ſlaking down the interpretation of theſe words to that matter only. And much leſs will I give way to Doctor Hammond's tranſlating the word foreign, Miſery: for ſeeing there is twenty places perhaps where the word is taken in this ſenſe, Infirmity, to one where it is taken in the other for Affliction; I muſt hold it but right to give it here (according to our Tranſlations, Engliſh and Latin) its ordinary and genuine ſignification.
There is a great deal of comfort in theſe dear words of the Text, that the Spirit helps our infirmities. We are ſenſible with how many of them we are encompaſſed, not in regard to the thiugs without us, ſo much as within us: and if the weakneſſes, frailty, ſhortneſſes, imperfections, of our natures, perſons, abilities, tempers, conditions, be not provided for by the Divine ſuccor, we are undone. I look upon the man that will go to take away from me the comfort of theſe words, and this place, in regard to my addreſſes unto God, as him that is coming to pick my Lock, and take away my Treaſure. I will not ſuffer this man to rob me of my truſt, in the conduct and aſſiſtance of God's gracious good Spirit, in the very making and pouring out my Prayers for all the good that he and Doctor Hammond can do me with both their Books. I do hate to put the name of Formal men, or Formaliſts on any party; yet ſeeing ſome of all parties are ſuch, I cannot but declare that man to be a Formaliſt to me, who ſhall offer to ſpeak the leaſt thing wilfully to damp the prayers of any the humbleſt ones, or weakeſt ones, in whom the Spirit of God does dwell.
There is another interpretation then of theſe words, and of the matter intended in them, that will carry it, I think from the former. The word Likewiſe which uſhers in the Text will carry it. When I conſider the Context, the words in Verſe 28. following the Text does almoſt perſuade me that the matter this Author hath propoſed, may be intended; and I am pleaſed that it is likely; but the word Likewiſe doth import plainly, that the matter intended muſt relate to the words before, and not to thoſe that follow; and they carry it (I ſay) otherwiſe. The Apoſtle therefore in this Chapter ſpeaking of Gods Children, and thinking preſently of the evils they endure, does, for our ſupport upon that account, fall to telling us of the freedom we ſhall have in another ſtate; in compariſon whereof, theſe things deſerve not any reckoning. This is in Verſe 11. Of this ſtate then in the verſes following he treats, as that which is expected of all the Creatures, and by Ʋs, a ſtate of liberty and glory, which we hope for, though we ſee it not, and with patience wait for it, in the Verſes immediately foregoing. And then in this Text it follows, that likewiſe we alſo through the Spirit pray for it. Likewiſe the Spirit alſo helpeth our infirmities: Mark it, likewiſe, and alſo. This muſt hold the ſame matter together in this, and the former Verſes. For we know not what we ſhould pray for as we ought. What is that then, but we are not able in this life to comprehend any thing to purpoſe of that ſtate of glorious liberty whereof he was ſpeaking. We know not what we ſhall be, ſays St. John, but we ſhall be like him. Things there be that are prepared for us, but what they are, neither hath the eye ſeen, nor ear heard, nor can the heart conceive truly of theſe things, which yet we hope for, and ſo pray for, the Spirit exciting theſe deſires in us who knows them, & makes interceſſion by theſe groans or deſires which are unutterable, both in regard to our ſelves in that we know not the things of Heaven, and cannot utter them; and in regard to the nature of the things which are expreſly called by the Apoſtle when he was raviſhed in his Spirit up thither to ſee them, foreign, things not poſſible to be uttered: And yet are they prepared for us, though above our comprehenſion; and God who does above what we are able to ask or think, and knows what is the mind of his own Spirit, will grant them; becauſe this Interceſſion is by his appointment, and we are to ſupport our hearts, that this time is coming, when not only all theſe miſeries ſhall have an end, but we ſhall ſee Gods end in them all, in making them work for us, a far more exceeding weight of Glory.
Here are two interpretations then which I leave to the Reader; and he perhaps may chooſe neither of them: but in both of them that objection which is obvious from the Lord's Prayer is prevented. Chriſt hath taught us what we are to pray for, and yet does the Text tell us that we know not what we ſhould pray for as we ought. There are things in the Lord's Prayer which we are to pray for, and know that we ought to pray for them, and do pray for them; yet do we know them but in part; and we are more ſhort in our knowing how to pray for them, as beſt for us. When we pray for deliverance from evil, and temptation, that includes our preſent troubles; and theſe are the things we know not, according to the firſt Interpretation. When we pray that God's Kingdom may come, that includes the things of heaven; and theſe are the things we know not, according to the ſecond Interpretation. That which cannot be denied in regard to theſe two Petitions, muſt be acknowledged in all others under a like condition. There is little reaſon for this Author then to pick a quarrel with Doctor Owen for attributing too much to the aſſiſtance of God's Spirit, in the making our Prayers (who is ſo very cautious to allow any thing but in regard to the matter of them) when there is ſo much more included here in the Spirits praying for us, and that for the things we know not; as it may make any man at a ſtand who goes about to limit the Holy One almoſt at all, for fear of preſuming on the Ark of his imperceptible operations.
Having ſaid this, I have but three or four notes more upon this Text, which muſt not be waved. It is to be conſidered firſt, we have the Spirit put here into the Office of Interceſſor, and there is a practical caſe requires ſatisfaction. Chriſt hath promiſed again and again, that whatſoever we ask by Faith in his name, according to his will, we ſhall have it. There is many a good man now troubled at this, that he hath prayed often, and not been heard. It muſt be anſwered therefore upon this account, that whatſoever requeſt we make, or any one makes, with the qualifications expreſt, it is, and muſt be put up to God by the Holy Spirit; and though it be not anſwered according to our mind, it is according to his, who maketh interceſſion for us. A ſecond note is this, that though the Apoſtle be ſuppoſed to bring in theſe words, [We know not what we ſhould pray for as we ought] with regard to the Context, it will not follow from the inſtance of one or other of theſe particular matters to be intended, that all others muſt be excluded; but rather, that the univerſal matters of Prayer, ſo far as they are ſubject to the like condition, muſt be certainly alſo concluded. Note in the third place, that though there does appear ſome reaſon from the objection mentioned, for limiting theſe words, [We know not what to pray for] there is no reaſon for limitation of the firſt part of the Text [The Spirit helpeth our infirmities.] For when it is affirmed that it is by reaſon of our infirmity that we know not what to pray for, it does not follow that therefore that is all our infirmity. We have many more infirmities to be helpt than this, in making our Prayers. Note in the laſt place, that though the groans unutterable in the Text be expounded in both theſe interpretations, with regard to the matter prayed for, they may very likely be better expounded with regard to theſe infirmities, to be helped: that is, though we are ſuch (many of us) as are ſo weak that we cannot utter our requeſts, or frame our deſires into petitions; yet by the Spirit we are aſſiſted ſome way, to put theſe ſmall unutterable groans with his good motions together, ſo as they are accepted in Heaven, It is not by reaſon of the intenſiveneſs or greatneſs, but becauſe of their ſmallneſs (ſaid Maſter Perkins) that theſe groans are unutterable.
I do not think therefore that it is in this Authors power to divert that favour which this Text does caſt upon thoſe Prayers which he calls ex tempore, the Ancients ex pectore; feeing ſuch Prayers do follow, or ſlow moſt genuinely from the motions that are upon the ſoul; and which, ſo long as they are good, we are to aſcribe to the Holy Spirit. And when this is granted on all hands, that he does excite our affections, who is there can ſay, what influence, or how much, that work alone hath, or muſt have, on our expreſſions? The Holy Spirit being intimate to our ſouls, can affect us when we are not ſenſible of it, and produce effects upon our minds in that manner as if they were meerly the effects of our own reaſoning, ſays this very Author. And why then do ſuch able and good men (for ſuch I hope they indeed are, and that they do not ſpeak what they do, as Scoffers) let ſuch Diſcourſes and Debates as theſe come from them which carry a tendency in them to repreſs that devotion, that has in it, or pretends at leaſt, the moſt of warmth and enlargement of affection in this duty, as if a coldneſs or beadiſhneſs in the performance was to be preferred as more ſafe and wiſe, when Chriſt that hath taught us to pray, does alſo exhort us to fervency and importunity? I cannot tell what they would have by it, unleſs it be that all ſhould come in to the Liturgy, or elſe they ſhould have no other Prayers. But this is more than can be expected in conſcience. The circumſtances of praying in a Book, or without, is not ſo material as that they ſhould be ſo earneſt. I am a profeſt Neuter againſt extremes, and will apply that ſaying of the Apoſtle, If we be beſides our ſelves, it is to Godward; and if we be ſober, it is for your cauſe. And ſo having got over this one Text, I will now preſent you my poor thoughts more cloſely on this ſubject, with reference to Liturgical and Extempore Devotion.
There are four things here therefore to be diſtinguiſhed and preſented. The Spirit of Prayer. The Gift of Prayer. Praying in the Spirit. Praying by it, or with it.
The Spirit of Prayer I apprehend to be no other than the Spirit of Grace or Regeneration, with the connotation of its operation on the ſoul, in regard to this duty. There is no Chriſtian born of God without this, whereby he cries Abba Father; as no man born after the fleſh without his breathing. There is no holy thought, meditation, deſire after God, or requeſt that is acceptable to him in Chriſt, but it is from this Spirit of Adoption or Prayer. It follows then, that foraſmuch as any gracious and regenerate man may uſe a Form if he pleaſes, and ſome ſuch have uſed a Form ſometimes as well as Conceived Prayer, that it is a conceit exceedingly extravagant, and in no wiſe to be approved, to think that a Liturgy or uſe of a Form is inconſiſtent with the Spirit of Prayer. Suppoſe we ſaw thoſe holy men, Bradford, Rogers, Philpot, Saunders, ſaying their Prayers out of the Pſalter, and bleſſing God for the Book of King Edward. I will pour upon the houſe of Judah and Jeruſalem the Spirit of Prayer and Supplication.
The Gift of Prayer I account to be a natural or acquired, not infuſed ability or faculty of expreſſing the thoughts and affections with fluency or readineſs in Prayer. It does depend chiefly I think upon an aptneſs of memory, retaining the ſentences and very words of Scripture, when others can retain the ſenſe only; together with a warm fancy, and a tongue that is voluble. In ſhort, it is a ready utterance, which muſt be always diſtinguiſhed from the former. I remember a perſon, who was otherwiſe of large parts, filled with all preſent matter for adminiſtring a word in ſeaſon to the weary, who in praying ſometimes alone with me, I have obſerved to hum and hack ſo in his Prayer, that I never heard any ſo unable to expreſs himſelf in my life, who yet would uſe only conceived Prayer; and in the mean while I have been ſo aſſured of the Grace of God, and eminency of that Grace in the perſon, of that ſincerity in his duty, ſuch an humbling under ſin, fervency in his petitions, melting under the ſence of God's mercy and pardon; and in a word, a heart it ſelf no leſs broken than thoſe words, that I cannot but be ſatisfied beyond doubt, for ever ſince, that the Gift of Prayer is one thing, and the Spirit of Prayer is another.
Now foraſmuch as the gifts which are adminiſtred to men by God's Spirit, are beſtowed for uſe, and the edification of the Church, if a Liturgy or form of Prayer were impoſed on the Clergy in oppoſition to that proviſion which God hath made and appointed for the good of his Church, that is, Gifts unto men for the work of the Miniſtry, or if the Biſhops would not ſuffer them to be employed to the end they are given, I do not know any argument of ſo much weight, and like to be prevailing with Religious people againſt Common-Prayer as this allegation, As every one hath received the gift, even ſo miniſter the ſame one to another, as good ſtewards of the manifold Grace of God. But we muſt not judge ſo of our Superiors. The Churches impoſing a Liturgy, and ſet forms on the Miniſter is to be lookt on as cumulative to his gifts, and not as deſtructive to them. There is the gift of Prayer, as of Prudence and Knowledge to Miniſters, as they are ſingle, and as they are in conjunction. Theſe forms of Prayer are the exerciſe of the mutual gifts of the Churches Paſtors in conjunction; and when this Common Service of theirs is performed in the Pew, the Miniſter is leſt to the uſe of his ſingle gifts in the Pulpit, without any prejudicing the one by the other. Indeed, if the Common-Prayer be made a Napkin to wrap up the Talents of any, I will not juſtifie the abuſe of that, which hath its uſe and commendation upon other reaſons. And yet by the way, I do not know moreover, whether all thoſe Texts which ſpeak of gifts for the Church, and which argue power thereupon to profit with them, are not to be underſtood of the Spirit in thoſe times; ſo that when it was manifeſtly injurious to the Holy Ghoſt himſelf then, to forbid the uſe of thoſe Gifts to any, which he had miniſtred to them to that end: it may not be ſo altogether, as to thoſe natural gifts and talents that men have now; which notwithſtanding they are not to be denied to be alſo from the Spirit, (ſeeing even Bezaleel and his fellows skill in working in curious works, is attributed to him, and every good gift is ſaid to be of God). I queſtion whether the perſon himſelf be either ſo engaged to put them to that particular uſe, having them from nature to general ſervice, or that there does appear the like injury to God and the Church, in ſome reſtraint on them, as there would be in the other. There are diverſity of Gifts, but the ſame Spirit.
Praying in the Spirit I apprehend to be praying with thoſe qualifications which are wrought in us by the Spirit, and preſcribed by him in the word, to make our Prayers acceptable to God. Praying in the Spirit (ſay Practical Divines) conſiſts not in a copiouſneſs of words, but extent of affections. The actuating of all does lie in the operation of the Spirit on our hearts in this duty. We muſt pray alſo according to God's will, which is another qualification in Prayer: and when a man does pray according to what the Spirit hath directed in the Word, he may be ſaid very appoſitely to pray in the Spirit.
Two things there are then more particularly, wherein I will place this operation. The one is, the Spirit doth many times pitch the heart upon thoſe objects or things which are moſt fit for us to ask. The other is and then doth excite our deſires, and enlarge our affections about the ſame. The Spirit alſo helpeth our infirmities, for we know not what we ſhould pray for as we ought, but the Spirit it ſelf maketh interceſſion for the Saints according to the will of God. I will not doubt to quote this Text again for thus much. It is ſaid that Satan entred into Judas when he went to betray his Lord. And Satan moved David to number the people. It appears from hence, that Satan puts evil thoughts in the heart, and pitches them on objects he tempts them withal. The Spirit of God doubtleſs does no leſs in the good actions which he ſtirs up in Gods Saints, He puts good thoughts in the mind, and repreſents things to us (ſays the Author of the Friendly Debate himſelf) more clearly than we could make them by all our reaſoning. I might perhaps cite ſomething from this Gentleman to ſute with this, but I think the ſubject here too grave, to make him my Authority. When the Spirit is ſaid to help us (in the Text before exagitated) to make our Prayers even about things our ſelves know not, and to intercede for us therein according to the will of God, it cannot be imagined but thus much muſt be allowed to that operation, whatſoever farther he does for us. Now then when the Spirit doth not only move the affections in relation to the things the heart is upon in thoſe groanings mentioned to be unutterable, but pitches the heart upon theſe things, thoſe very things or objects themſelves (ſometimes at leaſt) that are moſt ſutable to our wants, which he knows better than we: and moſt agreeable to God's will, whether we regard his promiſes and word, or the will of his providence, and what he is minded to accompliſh for us, wh… he alone does know, and not we: it does ſeem that the preſcribing a ſet form to our prayers does indeed put ſome ſtint to one part of this operation (I ſay i… really ſeems ſo), which is the ſuggeſting good thoughts, or the good things themſelves into our minds, or pitching our hearts upon the things he knows beſt for every one when the Miniſter does not know it: though it puts no ſtint to him in his operation on the affections, exciting or enlarging them after thoſe objects, or the petitions which the Church hath preſcribed. And how far this will go for the preferring of Conceived Prayer before a Form I leave to that learned and able Doctor of the Church, and this ingenious perſon who is following him, to give judgment.
There are many reaſons in regard to the Miniſter, if he hath no Gift, or if he have, and have not grace, leaſt he be puffed up in the oſtentation of it, and of the Congregation under ſome conſiderations, why a ſet form is more eligible, when in regard of the humbly godly, who are endowed with the Giſt and Spirit both: there is this reaſon from praying in the Spirit to be alledged for conceived prayer (I muſt ſay, in the Pulpit) out of that Doctors own words before named, as nothing for ought I know, can be put in ballance againſt it; for notwithſtanding the ſeverity of ſome reflections he hath upon ſuch as are of that mind and practiſe, I do not ſee any reaſon at all why a fluent expreſſion, a raiſed voice, a zeal in the delivery, a melting ſoul touching phraſe out of Scripture, with newneſs and variety of the ſame, and the like circumſtances, which many times pierce the heart that is ſlat otherwiſe, and hath … of all we can to quicken it, ſhould any way be derogatory to the ſound and wholeſome requeſts otherwiſe which a man puts up to God in his prayer…. And conſequently, if ſuch circumſtances indeed as theſe which will raiſe the affections are incident to conceived Prayer, which are not to a ſet form, then hath that worthy Doctor adminiſtred an effectual reaſon why the very ſame material petitions or confeſſions of a Prayer are better oftentimes when delivered extempore than in form, and conſequently an argument for one above the other, even while he is ſeeking occaſion hereby to blaſt conceived Prayer. And why indeed (let me ask) ſhould not the Church be as ready to uſe thoſe Gifts which God hath given unto any, to excite the people the more in their Devotions, as well as they are to make uſe of Organs, and diverſity of Voices in their chooſing Singing-men and Singing-boyes to that purpoſe? The ſame Pſalm in an Anthem hath another operation on the heart of a devout Conformiſt out of the mouth of a Choire, than it hath in a private Parlour. And if a Non-conformiſt does find the like experience as to an Extempore Prayer above any Compoſure, why ſhould that Doctor, or this perſon be any leſs pleaſed with it? The uſe of a man's Gifts in prayer is but an Organ of God's making, a warbling, and holy deſcant upon the plain requeſts of the heart, to affect it the more with them: and an Organ is the uſe of thoſe Gifts, as I may ſay, which are of man's making, or which man hath given to the Church, for the ſame end, to wit, the enlivening our dull affections, while we are meditating, praying, and praiſing the Almighty.
To return, we know that Chriſt bids his Diſciples, when they were brought before Magiſtrates, they ſhould leave it to the Spirit to direct them what they ſhould ſpeak, without ſolicitude for matter or words. It is a modeſt rule when any thing extraordinary is promiſed to the Church, that it is to be expected at firſt; but afterward we are to look only for what is ordinary. I believe that ſuch aſſiſtance as that but in an ordinary way and manner is always to be expected by the godly with faith in all they are put upon for his glory: and upon ſuppoſition of the Spirits ſuggeſting ſometimes the very objects into the Miniſters mind (in ſuch a way as is agreeable to ſpiritual operation though we are ignorant how) which he knowes does befit the preſent frame of the Congregation, How much more likely is the performance of the duty after theſe motions, when there is a gift in the Miniſter to follow them, to affect the hearts of all preſent, then the performance of it after a form of man, whether of anothers, or his own compoſure.
This I muſt ſay with faithfulneſs (who am not for the ruſt of any Miniſters parts, ſeeing he hath ſuch continual occaſion to uſe them), yet not without theſe two or three cautions. The one is that in the prayers which the Church hath compoſed we may humbly conceive that the Spirit of God did pitch the hearts of thoſe who were to joyn in their gifts (or judgements) for the compoſure, upon thoſe objects or matter which is moſt agreeable to our publick Congregations, as it does the heart of any ſingle Miniſter upon thoſe things as is moſt agreeable to his will for the preſent occaſion. Another is, that if a Miniſter hath not the gift to expreſs himſelf without ſtudy, and does therefore take pains for his prayer as for his Preaching, having a gift perhaps upon his pains and ſtudy (though none elſe) that does equal, if not excel his that hath the beſt without it, he may expect the ſame aſſiſtance on his ſtudy, that the Spirit ſhould help his infirmities as to the putting in his mind thoſe things which are moſt conducive for his people to receive, and moſt agreeable to his will to give, as any other may, who hath the readieſt gift to follow his preſent motions. The laſt is, that though a Miniſter therefore ſhould take heed of drying up his gifts by one conſtant form in the Pulpit where he hath liberty; yet if any do ſo I do hold that it is not a ſufficient ground for his people to run from him into ſeparation; for though that will make his Miniſtry the leſs comfortable, as the Miniſtry of one who hath leſs gifts muſt be leſs comfortable than one that hath greater, yet the majus and minus does not vary the ſpecies, and this reaches not to make the ſervice unlawful. Beſides, he who prayes with the largeſt gifts of prayer does but offer a ſtinted form (which is ſaid commonly) as to the hearers particular ſtate, and the ſtinting of the Object does not yet ſtint the Spirit however in his operation on the affections. Praying alwaies with all manner of prayer and ſupplications in the Spirit.
Praying with the Spirit, or by it, in the laſt place is that we find in the dayes of the Apoſtles when they had extraordinary adminiſtrations of the Spirit in gifts that were miraculous, inſomuch that they ſpake with tongues and ſo preached and prayed. Thoſe that ſpake (I apprehend) underſtood not themſelves what they delivered, but every one in whoſe tongue they ſpake were edified, and therefore we read of ſome that did interpret. Thoſe were ſuch it is like as had skill in more tongues than their own, or elſe in caſe there were none ſuch, the fame miraculous power might enable ſome for the interpretation as others to ſpeak. Thus praying with the Spirit is oppoſed to praying with the underſtanding: and the Apoſtle prefers praying with the underſtanding before it. There is no perſon had cauſe therefore to brag of this, if he had it; and there is none of any ſect among us that pretend to it. And ſo I think (having ſaid what I intended otherwiſe), that neither the Gentleman, nor I, need to be put to any more words about it. I will pray with the Spirit, and I will pray with the underſtanding alſo.