The Generation of Seekers, Treatise 1 · Chapter 8
CHAP. VIII.
Caſe 7. THere is yet one Caſe more, to which I deſire to ſpeak ſomething: viz. Whether ſet and ſtated Forms of Prayer, are Impediments to the Motions and Aſſiſtances of the Spirit? By Forms, I mean a tying up ones ſelf, or being tyed up by others, to words and expreſſions, not to vary from them, but conſtantly to uſe the very ſame, without variation. Not only to have ſome Modell, Method, or naked Heads in our minds, which we may enlarge upon more or leſs; or to which we may add, or alter, as our occaſions and neceſſities require, but to utter the very ſame Words and Syllables conſtantly in our addreſſes to God by prayer.
Now here I meet with ſome on the one hand, who utterly decry all uſe of forms, as unlawful, or highly inconvenient, as unbeſeeming a Chriſtian, and reſtraining the Spiof Prayer, by neglecting to make uſe of thoſe gifts and helps, which the Spirit ordinarily beſtows upon Chriſtians: yea, they think it next an impoſſibility▪ to perform the duty, with any affection or acceptance in that way.
Others on the other hand, …re ſo devoted to forms, that they condemn and deride all conceived prayer, as if none could attain to that ability, as to expreſs their own or others wants to God, except they have a form of words: yea, they charge all extemporary conceptions, as guilty of Tautologies, Extravagancies, I▪ reverence, and ſavouring of Enthuſiaſme. I ſhall declare my thoughts in the following Concluſions; nor indeed mine only, but the judgement of others, that have been eſteemed Pious and Orthodox, who have gone a middle way betwixt theſe extreams, nor need I add much to what is ſaid.
Prop. 1. Set and ſtated forms are lawful, and may be uſeful and helpful to ſome Chriſtians; yea, in ſome caſes neceſſary. Touching their lawfulneſs▪ much is ſaid by others; I ſhall briefly hint at it▪ The approved practice of the S…ints in Scripture, eſpecially theSee Numb. 10. 35, 36▪ & 6. 23.— forms of Bleſſing and Thanksgiving preſcribed in Scripture, and the Pſalms; the Titles of ſome ſhewing, that they were compoſed for the publick uſe of the Church, to be ſung upon occaſion; and what are they but forms of prayer and praiſe? Yet ſome of thoſe that ſtick at the lawfulneſs of a form of prayer, will not ſtick to uſe thoſe without ſcruple; and the experience of many, may tell them, that the uſe of thoſe, are no reſtraint upon the Spirit, but a help to raiſe and enlarge our hearts. Yea, it is remarkable, when the Apoſtle bids us be fill'd with the Spirit; he immediately ſubjoyns,Eph. 5. 18, 19. ſpeaking to your ſelves, in Pſalms, and Hymns and ſpiritual Songs—q. d. you cannot give vent to the Spirit in a better way, thanVi…. Sydenham's Exercitation on Infant-Baptiſm, and ſinging Pſalms. by ſinging and making melody in your hearts to the Lord: and (as Zanchy with others, have obſerved) the three Titles of the Pſalms in that Text, as alſo in Col. 3. 16. are the very ſame, that are given to▪ David's Pſalms, leſt we ſhould think, the Apoſtle mean't ſome others of humane or extemporary compoſure. But to return to the thing in hand. I would add this, as to the lawfulneſs of a form, God hath made prayer our daily and conſtant duty; but, he hath no where forbidden us, to uſe the ſame words, or enjoyned us to uſe no other, but our own extemporary conceptions: Except therefore the Diſſenters will ſay, that to uſe a form, is to deſtroy the very Eſſence of prayer, (which will ſcarce be proved) they muſt grant a form lawful and warrantable.
Moreover, I ſay, it may be uſeful, and in ſome caſes neceſſary. I will ſay little more to this, than what is ſaid by a Reverend Author, who is not to be ſuſpected of tooAmeſ. Caſ. Lib 4. C. 7. Q. 4. much inclination to Forms or Ceremonies.
1. Some even amongſt Chriſtians and Profeſſors, are ſo rude and ignorant (though it may be ſpoken to their ſhame) that they cannot tolerably expreſs their deſires in prayer, Muſt ſuch utterly neglect the duty? Is it not better, during their groſs ignorance, to uſe the help of others gifts and compoſures, than not to pray at all? or to utter that which is ſenſleſs and impious? I ſpeak it not, to excuſe their ignorance, or that that they ſhould be encouraged, to reſt ſatisfied herein, but for the preſent neceſſity.
2. Some again, though they can do it privately, and ſo far as my ſuffice in their ſecret addreſſes to God; yet when they are▪ to pray before others, want either dexterity and fitneſs of expreſſion, readineſs of utterance, or confidence to uſe thoſe abilities they have (whom yet I will not excuſe from a ſinful baſhfulneſs) and for expreſſion, though it is partly a gift of the Spirit, yet it may be in a great meaſure acquired and improved by reading, meditation, and exerciſe.
3. It is poſſible, that ſome bodily diſtemper, or ſodain diſtraction, may befall ſuch as are otherwiſe able, which may beclowd their minds, weaken their m…mories, and dull their parts, that they may be unfit to expreſs themſelves in extemporary conceptions. This may happen in caſe of Melancholy, cold Palſies, or the like diſtempers. I may add (what the fore-cited Author notes) that it is profitable for ſome to have their deſires and meditations regulated by ſuch helps; for all, that have expreſſion, cannot ſo methodize their thoughts in praying with others, as to avoid diſorder and confuſion.
I conclude then, that in the Caſe aforeſaid, or the like, a form may be profitable and helpful. Nor is it a tying up the Spirit; but, if conſcionably uſed, may be both attended with the Spirits aſſiſtance, and find acceptance with God.
Prop. 2. Yet it will not hence follow, that any ſhould ſatisfie themſelves in ſuch ſtated and ſtinted forms: much leſs, that thoſe who have praying abilities, ſhould be enforced by others to reſt in them. If ignorance, baſhfulneſs, defect of memory, of other diſtemper, may render it excuſable and neceſſary to ſome, is it fit, all ſhould reſt in their meaſure? Where then will be, that coveting earneſtly the beſt gifts? or why1 Cor. 12. ult. ſhould thoſe who are excellently gifted that way, be hindered from the uſe and exerciſe of that gift, becauſe others want it?Perkin's Caſts, lib. 2. cap. 6. They that allow ſuch helps, do but look upon them as Crutches to ſupport thoſe that cannot go without them, why ſhould they that are whole and ſound be compelled to uſe them? I think I may lay down this, as an undoubted Truth, that by the uſe of thoſe helps which God hath afforded us, not only Miniſters, but moſt ordinary Chriſtians (except in caſe of ſome extraordinary defect of memory, or diſtemper of mind or body) may attain to a competent meaſure of ability this way: Let but Chriſtians ſtudy the Word, and their own hearts together, labour to acquaint themſelves with their own ſins, wants, temptations, afflictions, and then give themſelves to the conſcionable practice of this duty in ſecret, and doubtleſs they ſhall find themſelves grow in abilities. What Solomon ſaith in anotherProv. 22. 17, 18. caſe, I may apply hither: Bow down thine ear, and hear the words of the wiſe, and apply thy heart unto my knowledge. For it is a pleaſant thing, if thou keep them within thee, they ſhall with all be fitted in thy lips. Let the Word have entrance into the heart, it will (even as to this duty) teach thee utterance. Let thy heart be inditing good matter, Pſal. 45. 1.it will make thy tongue as the Pen of a ready Writer. If the heart be ſtored with ſpiritual knowledge, it will get it ſelf vent, even this way:
—Verba que praeviſam rem non invit a ſequentur.Horat.
I ſpeak nothing but what may be confirmed by the Inſtances of many able prayerful Chriſtians, whoſe gifts this way, may put thoſe to the bluſh, that carry the name of Miniſters of the Goſpel, and yet not only fall ſhort of them, but do not ſo much as endeavour the attainment of that gift. Well, ſuch gifts are ordinarily attainable, and therefore we ſhould labour after them: and this I ſhall (I think with good reaſon) affirm, That in caſe we have ſuch abilities, or may in the uſe of means attain them, but yet through lazineſs, or in complyance with the times, or mens humours, will not labour after them; or having them, will not improve them; here, to accuſtom our ſelves to a conſtant Road or Track of words and expreſſions, without variation, muſt needs be a reſtraint upon the Spirit. I ſhall here again take the liberty, to ſpeak in the words of the Author, who hath given usAmeſius ubi ſupra. three or four ſolid Reaſons, why ſuch forms are not to be reſted in.
1. Becauſe a preſcribed form, ſince it doth not follow, but lead our affections, doth that leſs perfectly, which is of the nature of prayer. He means, if I rightly underſtand him, that whereas prayer mainly conſiſts in the expatiating of the affections and reachings of the ſoul after God; words being but the overflowings, as it were, of the heart, (eſpecially in ſecret prayer) it muſt needs be, that our affections muſt be tyed up within the compaſs of our expreſſions, and cannot ſo freely expatiate, have not ſo large a field to walk in; ſo that a form in this cafe, is much like a weight which Huntſmen hang upon their ſwifteſt Dogs, to make them keep even with their fellows: To him that hath abilities, it is a Hyſteron Proteron, and makes the Affections follow, which ſhould lead in that duty.
2. In a preſcribed form we cannot ſo particularly expreſs our deſires and wants to God. He that knows any thing of his own condition, knows, that he is ſubject to daily changes, which it is impoſſible … ſtated form ſhould reach. New corruptions and temptations to be prayed againſt, new ſins to be confeſſed, wants to be ſupplyed. Changes of condition, and occurrences of Providence, call for ſuitable confeſſions, petitions, thankſgivings, beſides the concernments of Church, Nation, Family, neighbourhood, particular Chriſtians, to which a ſtinted form cannot be accommodated. It is true, there may be ſuch general Heads couch't in a form, as may glance at all theſe; but theſe cold generals cannot ſo affect us, as we ought to b… affected. God knows before we ask, and better than we can tell him, what our ſins and wants are (and indeed if it were the end of prayer, only to inform God, we might ſpare our labour). But he would have us feel our own ſins and wants, and to be affected with the condition of his Church and people; in which reſpect, our prayers ſhould deſcend into particulars: for as he ſaith, ſpecialia pungunt, particulars impreſs moſt, and do moſt deeply affect us.
3. The Spirit of God is wont in prayer, to excite ſpecial affections in our hearts, which are often hindered, by our conſtant ſticking in a form, there can be no further excitations, than the matter of the prayer is apt to beget, whereas in conceived prayer, the Spirit of God hath (as I may ſay) more room and liberty to work upon▪ our hearts; to caſt in ſuitable promiſes, which we may plead with God, &c.
4. Under a preſcribed form, oſcitancy and ſluggiſhneſs is more apt to ſeize upon us. I ſay not, that it muſt neceſſarily be ſo; but I fear, it is the too ordinary experience of thoſe that uſe a conſtant form. It is too true▪ that formality may, and doth creep—into our duties, when performed in the moſt ſpiritual manner: how often, alas, is the gift of prayer exerciſed, where praying graces are not? Yet ſurely, in a conceived prayer, there is ſomething more to call out the ſoul to attention, while we are cloathing the ſenſe of our hearts in fit expreſſions; and as it were, digging the matter of our prayers, out of our own feelings and experiences, it muſt needs keep the heart cloſer at work.
5. I add, that as to others that joyn, a prayer accommodated to the preſent condition of Church or Nation, to the preſent ſtate of the Place, Town, City, or People, muſt needs ſtir up more kindly aff…ctions, and carry their hearts more along with it, than a cold general form, that is no more fitted to one time, or place, or condition, than toProv. 15. 23. & 25. 11. another. A word (and ſo a prayer) in ſeaſon, how good is it? A word fitly ſpoken (upon the wheels) is like Apples of Gold in Pictures of Silver. For inſtance; we will ſuppoſe a poor creature ſtrugling with deſpair, lying under that inſupportable burden of a wounded Spirit: How ſweet is it to ſuch a ſoul (if the Lord pleaſe to go along with it) to have his condition ſpread before the Lord? to have his very fears, complaints, doubts, troubles expreſſed in his own language? to have a faithful Miniſter, or prayerful Chriſtian beſpeak God for him, as if himſelf was in the very ſame condition, to urge and plead ſuitable promiſes, and wreſtle with the Lord on his behalf? Muſt not this needs more affect the poor wounded ſoul, than a dull form, that comes not near his condition. I will in ſhort give youClark in the Life of M. Perkins. a relation to this purpoſe: It was the cuſtom of Reverend Mr. Perkins, to go to the place of Execution, with the condemned Priſoners: Once a young luſty fellow going up the Ladder, diſcovered an extraordinary lumpiſhneſs and dejection of Spirit; Mr. Perkins obſerving it, ſaid to him, What man? What is the matter with thee? Art thou afraid of Death? Ah no, ſaid the Priſoner (ſhaking his head) but of a worſe thing. Whereupon Mr. Perkins bid him come down, and ſee what Gods grace would do, to ſtrengthen him: who coming down, Mr. Perkins took him by the hand, and made him kneel down with himſelf at the Ladder foot. Where that bleſſed man of God, made ſuch an effectual prayer, in confeſſion of ſins, and aggravating thereof in all circumſtances, with the puniſhments due to the ſame; as made the poor Priſoner burſt out into abundance of tears. Mr. Perkins perceiving, that he had brought him low enough, even to Hell Gates; proceeded in the next place, to ſhew him the Lord Jeſus Chriſt, ſtretching forth his bleſſed hand of mercy▪ and power to ſave him—which he did ſo ſweetly preſs upon the ſoul of the Priſoner, as cheered him up again, to look▪ beyond Death; and made him break out into new ſhowers of tears, for joy of the inward conſolation, which he had found; and gave ſuch expreſſion of it to the beholders, as made them lift up their hands, and praiſe God, to ſe… ſuch a bleſſed change in him; and ſo took his Death patiently and joyfully. See here the effect of a prayer in ſeaſon; though I would neither rob God of his glory, without whoſe bleſſing, no ſuch effect could have been wrought; nor attribute it to prayer, as being conceived, and extemporary; but I think I may, under God, aſcribe ſomething to the ſuitableneſs of it, to that poor creatures preſent condition; upon which account, I muſt needs prefer it to ſuch, as being framed in ſuch general expreſſions, as may reach any condition, cannot be ſo▪ accommodate to a particular time, perſon, or occaſion. In ſhort then, a conceived prayer hath theſe advantages above a form.
1. It leaves the ſoul more freedom, to exert preſent affections; and makes more room for the Spirit, to excite graces in the ſoul, ſuitable to all occaſions and emergencies.
2. It affords more opportunity to put up ſuitable petitions, to the many and various Wants, Temptations, Providences, and other emergencies, reſpecting our ſelves, or thoſe we pray with and for; which muſt neceſſarily be attended with more kindly ſtirrings of affection, and exerciſe of grace, than under cold generals.
3. It more calls out, and imployes the ſoul; makes it more attentive to what it is about▪ and how neceſſary it is, to uſe the beſt means, to keep the heart to its work in duty, there is not an experienced Chriſtian, but can tell, from the ſad experience he hath of his own wanderings and extravagancies.
4. And (which I look upon, as not the leaſt excellency of it) it is ſingularly helpful for edification. By the mutual participation of each others gifts exerciſed in this kind, Chriſtians build up one another: they not only help to excite preſent affections and graces, but they furniſh one another with matter, and arguments in prayer; So that by this means, the body fitly joyned together, and compacted by that▪ whichEph. 4. 16. every jo…nt ſupplyeth, according to the effectual working in the meaſure of every part, maketh increaſe of the body, unto the edifying of it ſelf▪ in love. They that1 Cor. 14. 12. excell in this gift, excell to the edifying of the Church.
5. It helps a man better to diſcern the preſent frame of his own heart. The beating of the Pulſe, is not a better Tryal of the Temperature of the Body, than prayer is of the frame of the ſoul. Something, it is true, one may diſcern, even under a form; but it is much better diſcerned, when out of the Mat. 12. 34abundance of the heart, the mouth ſpeaketh: How may a poor ſoul ſometimes diſcern its want of faith, love, deſire after God, delight in God, want of godly ſorrow▪ compaſſion, and fellow-feeling of his Brethrens miſeries, by his coldneſs and ſtraitneſs in prayer, when at ſometimes, he can ſcarce utter a word with any feeling; at other times he hath plenty of expreſſions, but no ſtirrings of affection? Again, at another time, how ſenſibly are theſe graces exerciſed in prayer? How can he ſtir up himſelf, to lay hold on God? Confeſs ſin with a bleeding heart; begg and plead, and purſue God with arguments. How tenderly can he repreſent before the Lord, the affliction and condition of others? and put his ſoul in their ſouls ſtead? So that he may judge very much of the preſent ſtate, by his ſtraitneſs or enlargement in this duty: yea, he can better diſcern, when he hath the Spirit helping his infirmities, and when he is under a deſertion.
Theſe are ſome of the Advantages of conceived prayer, above ſtated forms. And now in a few words, to apply what I have ſaid to the Caſe in hand.
To which, that I may give a clearer Solution; be pleaſed to diſtinguiſh with me,
1 Betwixt the Abſolute Power of GodsPerk. Amoſ. Spirit, whereby he being God, can do all things he pleaſeth: and his Ordinate Power, whereby he worketh according to that ordinary way, and connexion of cauſes, which God hath decree'd and appointed. You may thus conceive; By Gods Abſolute Power, he could rain down Manna from Heaven, to feed the Jews in the Wilderneſs; but when they came into the Land of Canaan, that ceaſes; and he feeds them in the Ordinary way, by plowing, ſowing, reaping, &c. according to that Series of Cauſes; I will hear the Heavens, and they ſhall hear the Hoſ. 2. 21. 22.Earth, and the Earth ſhall hear the Corn, and the Wine, and the Oyle, and they ſhall hear Jeſreel. Now, according to this diſtinction, I ſay that the Spirits Abſolute Power is not reſtrained by ſtinted forms. He can make the dulleſt form effectual, to excite and quicken the ſoul; no matter what the Tool be, if Omnipotency put forth it ſelf, the work ſhall be effected. But in the Spirits ordinary way of working, which is, (as you have heard) a rational argumentative way, wherein he maketh uſe of means, according to their natural vertue and efficacy; So a form cannot have that effect upon the ſoul, as a conceived prayer, uttered by ſuch as are competently qualified with that gift; partly, becauſe the cuſtomarineſs of it dulls the ſouls attention: chiefly, becauſe it cannot be ſo accommodated to the various conditions of the ſoul, and to ſeveral occaſions, times, and Providences; by which, being made the matter of prayer, the Spirit of God uſually ſtirs up more lively and kindly affections.
2. Thus diſtinguiſh: The Spirit may be ſaid to be hindered: either,
1. In totum, wholly, ſo as not to afford any aſſiſtance: or,
2. In tantum, as to the degrees of aſſiſtance, when it doth not work ſo vigorouſly and kindly upon the ſoul.
I will not deny, but that the Spirit of God may concurr with a form, being conſcionably uſed, and attended: but there is that in the Nature of a Form, that may hinder it, as to thoſe lively and vigorous motions and affections it, might ſtir up in the ſoul, or (as I have already ſaid) a form doth, as it were, confine the Spirit of God within its own compaſs, and leaves him leſs room to exert his operations.
3. Diſtinguiſh alſo (as hath been hinted before) of the cauſes, why a form is uſed, and the perſons that uſe it.
1. Some may uſe it of neceſſity, becauſe they want abilities; and muſt either pray ſo, or not at all. In this caſe a form may be a help; and if conſcionably attended, the Spirit of God may go along with it. This (ſaith Mr. Perkins) is no binding of the Holy Ghoſt; but a helping of the Spirit, which is weak in us, by a Crutch to lean upon.
2. Others uſe it, through lazineſs, prejudice againſt the uſe of gifts, baſhfulneſs, or the like cauſe, when they might attain abilities, if they would uſe means. In this caſe I cannot excuſe ſuch, from a neglect of ſtirring up the gifts that are in them, and of uſing that means, whereby the Spirit might put out his power more freely and vigorouſly.
4. Diſtinguiſh of the manner of mens uſing both forms, and preſent abilities. Some may uſe a form humbly, conſcionably, and in ſincerity: Others may uſe gifts in pride, oſtentation, and hypocriſie. Here the Spirit of God, may rather be expected to go along with the former, than the latter: for God reſiſteth the proud, but giveth grace to the Jam. 4. 6.humble. But this is not the fault of the prayer, but of the perſon. Where gifts are exerciſed in humility and ſincerity, they are to be preferred before the beſt of forms, upon the grounds above-mentioned. I cannot therefore but conclude, That he that having both natural abilities, and helps at hand, (as moſt Chriſtians have in our days) to attain the gift of prayer, yet ſitsdown in form; muſt needs do himſelf much injury; doth both put fetters upon his own Spirit, and limits the holy Spirit of God within the compaſs of that form; and in a word, deprives himſelf and others, of thoſe and the like advantages above mentioned, which might accrew by the exerciſe of his gifts: yea, if a Miniſter, Maſter of a Family, or one who is the mouth of others in prayer, he becomes in a great meaſure guilty of that deadneſs, careleſneſs and inſenſibleneſs, which others contract under his formality. So that though I would, that thoſe who have no better abilities, or helps to attain them, ſhould rather uſe a form, than neglect the duty (and in that caſe, I doubt not, but the Spirit of God, would afford his quicknings and aſſiſtances in the conſcientious uſe thereof); Yet let none, through idleneſs, baſhfulneſs, or a conceit, that it is only for Miniſters, or men of Parts and Learning; or that it ſavours of Enthuſiaſm, or on any other pretence, neglect to get that gift, that you may be competently able to repreſent your own, your families, the Churches, or Nations condition to God, in your own words: Say not, it is unattainable: there are, through mercy, many poor Chriſtians, who have neither the advantage of Learning nor Education, that may ſhame ſome Miniſters in the exerciſe of this gift: and though I acknowledge, that after all endeavours, there will be a great difference amongſt Chriſtians; yet, we ſhould not therefore hide our own Talent in a Napkin, leſt we at laſt fall under the cenſure ofMatth. 25. 26. wicked and ſlothful ſervants.
This is that, which I conceive to be the Truth. I would not diſcourage the weak conſcientious Chriſtian, from the uſe of neceſſary helps; nor would I encourage any, to ſatisfie themſelves in ſtinted forms: but labour to encreaſe in knowledge and experience, that they may be able to go without thoſe Crutches.
And now it may be, ſome would deſire to be directed, what means they ſhould uſe, for the attainment of this gift, how they may get above a form?
To this I anſwer, That much is already done by others: as Brinſley, Wilkins, Ambroſe, &c. who have laid down many profitable helps this way; into which Treaſury, I have alſo endeavoured to caſt my Mite, in the Treatiſe hereunto annexed, being a familiar plain Expoſition, with Notes and Application of the Lord Prayer, in ſuch a Method, as I conceived moſt helpful that way. What uſe it may be of, and how to improve it; the Epiſtle prefixed to both theſe Treatiſes, will acquaint you▪ yet, I ſhall here alſo add ſomething by way of Advice, to the willing weak Chriſtian.
Direct. 1. Acquaint thy ſelf with the Word of God (which is the general Rule and Directory of Prayer) eſpecially obſerve the Petitions and Arguments, which holy men in Scripture uſed in prayer. The Book of Pſalms, is a choice portion of Scripture for this purpoſe: there you may ſtore your ſelves with choice Petitions, Arguments and expreſſions, ſuitable to any condition, which your ſelves and others can be in. I have heard, that Mr. Dod commended to one in an afflicted doubting condition, the 51 Pſalm as a pattern to pray by. And indeed, I know not a better help to this duty, than to have the Word of God dwell richly in all Col. 3. 16.wiſdom: to have ſtore of Promiſes, Providences, Experiences recorded in the Word, laid up in our hearts, well digeſted by Meditation. Unskilfulneſs in the Word, is a great hinderance in the exerciſe of the gift of prayer.
Direct. 2. Retire into thy own heart, for matterſuitable. Take notice of thy ſins, wants, corruptions, temptations: Look out alſo upon the Church and Nation: take notice what diſpenſations they are under. This will furniſh thee with matter; eſp…cially thy own condition, if thou be once throughly ſenſible of thy ſin and miſery, of thy ſlaveryBolton's Self-enriching Examin. p. 169, 170. to Satan, &c. I ſhall not think it tedidious to tranſcribe, what a Reverend and experienced Divine hath written to this purpoſe. Let us ſuppoſe, that the moſt ignorant and ſimple man, ſhould by ſome mercileſs encloſing Land-lord, be turned out of doors, ſo that he had no where in the wide world to hide his head, either for himſelf, Wiſe or Children. Now in this caſe and diſcomfort, a friend comes unto him, and tells him, There is an honeſt Religious Gentleman, will without all fail, beſtow a better thing, a richer Farm upon him, if he can ſufficiently bemoan his caſe, tell his tale, and lay open his miſery, and want, before him: Do you think, this man, though never ſo ſimple and ignorant, would loſe it for asking? Or would he come only bluntly and briefly thus? I pray you Sir, give me this Farm. No, undoubtedly without any help or learning, he would find plenty both of reaſons and words, with many moving terms, and paſſonate eloquence, to unfold his diſtreſſed eſtate, and to ſtir up compaſſion: He would tell him the Story of his hard and cruel uſage by his former Landlord; how he had firſt raiſed his Fines, then his rents, &c. and at length turned him out of all into the wide and hard-hearted world—And therefore upon the knees of his much vexed and broken heart, he bigs and entreats, that he would be good to him▪ elſe he, and his Wiſe, and his many poor Children, are like all to go a begging—If he would pleaſe to give him ſuccour and a reſting place in his great diſtreſs and miſery, he and all his ſhould be bound to pray for him, and do him their utmoſt ſervice faithfully ſo long as they lived. Want of earthly neceſſaries, would enforce and furniſh the ſimpleſt man in the world to ſpeak thus, or in the like manner—How much more then, if a man had ſenſe of his ſpiritual miſeries and wants, would he find words enough, with fervency of Spirit, to ſue unto the Lord of Heaven? Thus that Pious and Learned man, with more to that purpoſe. Miſery felt, will teach both Rhetorick and importunity. Whence that Proverb had its original (Qui neſcit orare, diſcat navigare.) He that cannot pray, let him go to Sea. The Storm could teach thoſe Marriners in Jonah, everyJonah 1. 5. Hoſ. 5. ult. one to call upon his God. In their affliction they will ſeek me early.
Dir…ct. 3. Exerciſe, and conſcientious practice, is a ſingular help to improvement. This in all things, Arts, Sciences, and Mechanick imployments, begets dexterity. This the Apoſtle preſcribes to Timothy: Exerciſe 1 Tim. 4. 7.thy ſelf unto Godlineſs. (foreign) a word borrowed from Wreſtlers, who practiſed naked, and imports both induſtry and frequency. (Godlineſs foreign) the word principally imports the Worſhip of God, whereof prayer is a ſpecial part. Without this, it is impoſſible to arrive at any good meaſure of ability. And here it would be expedient for thoſe, that deſire praying gifts, to be much in ſecret; not meerly, that they may exerciſe it as a gift; but that they may with more freedom, pour out their ſoul to God; or to joyn with ſome boſome friend, before whom they may with leſs fear or ſhame fac'tneſs uſe what gifts they have. Nor will be amiſs, to have ſome Heads or expreſſions laid in as a foundation to build upon; amongſt which, what can be more full, than the pattern, which our bleſſed Saviour hath preſcribed: of the uſe whereof, I have ſpoken elſewhere.
Direct. 4. Joyn thy ſelf in ſociety with thoſe that are able and beſt qualified this way. Propoſe ſuch for thy imitation. Others gifts exerciſed, are (as you have heard) very edifying. And hence it is, that thoſe that have had their Education in prayerful families; though ſometimes vile and debauch't in their practices, have attained great abilities in that kind. He that walks Prov. 13. 20.with wiſe men, ſhall be wiſe. Nature it ſelf leads us to the imitation of, and conformity with thoſe we converſe with. If Joſeph in Pharaoh's Court, could learn the Court-Oath (however ſome excuſe it); Why may not we by converſing with praying Chriſtians, get praying abilities? Examples are the ſhorteſt cut, to attain any kind of Art, (though I would not have Chriſtians only art in prayer; or as Simon Magus, deſire the gift, that they may make advantage of it) but deſire it for thy eternal good. It is to be ſadly lamented, that ſome, otherwiſe godly and practical Chriſtians, yet having ſpent their younger years in prayerleſs families, can never be brought to the practice of this duty (except in a form) and this is it that makes the gift of prayer, not only rare, but to be ſcorned, and derided as a piece of Fanaticiſm. Therefore joyn thy ſelf to prayerful Chriſtians.
Direct. 5. But above all, earneſtly (as thou canſt) beg of God a ſerious gracious heart, without which, couldſt thou pray with the tongue of men and Angels, it would profit thee nothing. Yea, it would be a Talent of Lead, to ſink thee deeper into Hell. This will both furniſh thee for, and engage thee in the duty. This will lay ſuch a neceſſity upon thee, that baſhfulneſs, or what elſe hinders thee, will be laid aſide: And it will furniſh thee with ſuch affections and graces, as will ſuggeſt tolerable expreſſions, ſuch as neither God will reject, nor good men dare deſpiſe. Since prayer rightly performed, is grace exerciſed; and affections dictate expreſſions: Where theſe are, there will not not be a total defect of thoſe. No ſooner is Paul converted (as is above noted) but Behold he prayes. Labour therefore to layActs 9. 11. the foundation of praying abilities in ſound converſion: Get the Spirit of God to ſanctifie, renew, and quicken thee, and thou ſhalt not want its aſſiſtance in what meaſure God ſhall ſee it convenient for thee. In particular, Beg to have thy heart convinced of the neceſſity of the duty, and then beg ability to perform it: then pray that God will heal thy ſinful baſhfulneſs, that thy ſtammering Tongue may ſpeak plainly, &c.
Thus I have in ſpeaking to theſe ſeven Caſes, occaſionally touch't upon moſt of that practical matter, which would have fallen under ſeveral Doctrines, if I had handled the Text in an ordinary Sermon-Method. I hope, through Gods bleſſing, it may not be leſs profitable to your ſouls in the review of it, as it hath not been leſs pains to me in the compoſing of it.