The Generation of Seekers, Treatise 2 · Chapter 1
CHAP. I.
PRayer being the Key, which, turned by the hand of faith, opens the door of mercy, or Cock which drawes waters out the Wells of Savation; being the means appointed by God, for the obtaining what wee want, procuring a bleſſing upon what wee have; for diver…ing what evills wee feare, and removing what wee feele, being a ſingular help to bring down heaven to us, or mount us up to heaven; I thought it might be of much advantage to inſtruct you in, and excite you to, this excellent duty; being deſirous (as God enables mee) to imitate both Chriſt and his forerunner, who taught their DiſciplesLuk. 11. 1, 2. how to pray. 'Tis an eſſentiall part of practicall Chriſtianity, and an inſeparable property of a practicall Chriſtian, an immediate effect of the new birth; Paul, though hee was ſtruck blind at his converſion yet, his mouth is inſtantly opened in prayer, Act. 9. 11.
Wee ſee ſome Children from their infancy taught the begging Trade, can ask an aime…, before they can ſpeak plainly: This Trade (in a ſpirituall ſenſe) God inſtructs all his Children in (though hee ſends them no where elſe but to this owne Door) Ask, ſeek, kn…ck, M…th. 7. 7. If any man lack—let him ask Ja. 1. 5. are the inſtructions which God gives all his. And as 'tis honourable to be even a Beggar at Gods dore; ſo no leſs advantagious; the gainfulleſt trade any Chriſtian can drive, and moſt becomming a Chriſtian who is always poore and beggery: 'Tis a trade will never faile, when there's no fruit in the vine, and the figtree doth not bloſſom &c. when all refuge failes, andHab. 3. 17. no man cares for our ſoul, yet relief is to be had at God's door: his hand is not ſhor…ned nor his eare heavy. What need then that every one of us ſhould learn this Trade, in a time (confeſſedly) hard, and when other Trades are on the failing hand? But (my Brethren) 'Tis no eaſy trade, nor can I teach it you without the concurrence of that Spirit with my poor endeavours which …eacheth to cry Abba Father. Rom 8. 15. His aſſiſtance is therefore to be implored, that you may learn this heavenly myſtery, and every one of us may be called Iſrael's, Princes and prevailers with God.
Were it only canting language, or Rhetoricall flouriſhes, or, would God be taken with the Arithmetick, Muſick, Rhetorick or Logick of your prayers, much then would l…y within the reach of man as to the teaching and learning of it. But prayer is an act of the ſoul, the Spiritual motions whereof are from God: it is not the muttering over a heartleſs form, it neither conſiſts in extemporary conceptions or expreſſions, nor in the moſt exactly compoſed and Methodized forms, but in the pious breathings of a gracious ſoul: 'tis an arrow that from the highbent bow of holy affections is drawn by the hand of faith: hee prayes not in prayer whoſe ſoul is not in the work: Nor is it that virtual atten…ion of the ſoul, which ſome of the Schoolmen ſay is ſufficient, but the actuall both a tention and intenſion of it, which gives l…fe to this duty: each faculty hath its proper imployment: the Underſtanding muſt le…d, the will and affections follow: This (as all other parts of Gods worſhip) muſt be, foreign a reaſonable ſervice. YeeRom. 12. … worſhip yee know not what, John 4. 22. and yee know not what yee ask Mark. 10. 38. was enough to condemn the worſhip of the one, and petition of the other. Prayer to an unknown God is no better than the Athenian altar Acts. 17. 22, 23. a ſpecious Superſtition: hee that prayes aright muſt as well pray with his own underſtanding, as to the underſtanding of others, if hee pray1 Cor. 14. 15. with and for others. Now to help you in this, I thought I could not take a better courſe, then by propoſing and opening to you that excellent pattern given us by our Saviour, which being the Summa petendorum, the ſumme of things to be asked, may and ought to be the Norma petendi, our Rule and Directory in asking. Which, were it needfull I might commend to you from its Author, perfection, brevity, comprehenſiveneſs &c. But I ſhall content my ſelf to ſay only this much: hee that well underſtands what is comprehended in each branch of this platform, and withall is ſenſible of his own condition, need not want either matter. Method or Expreſſion wherin to pour out his Soul to God.
There are two things concerning which I would ſpeak a little, before I enter upon the prayer it ſelf. viz: 1. The occaſion. 2. The end of our Saviours leaving this upon record.
1. For the occaſion it is obſervable that the two Evangeliſts that record it give us a different account, and by comparing them wee may eaſily ſee that our Saviour did oftner then once commend it (as to the ſubſtance of it) to his Diſciples and others.
1. This Evangeliſt makes it a part of that long and excellent Sermon preacht' by our Saviour in the mount, in which after many other excellent inſtructions, hee takes occaſion to teach them the right manner of Alm'sgiving in this Chapter from 1. to 5. Verſe▪ Then how to pray 5-16. and this hee doth 1. Negatively; hee unteaches them, 1. Affectation of applauſe, and doing it that they might be ſeen of men. Verſe 5. 6. 2. Vain repetitions and much babling, which hee condemns as Heatheniſh, and forbids his Auditors to be like them, Verſe 7. 8. Obſerve: God would not have us ſymbolize with Heathens in his worſhip. S…e Deut. 12. 30. Ezek. 11. 12. That they did ſo may be gathered from 1 Kings 18 26. they cryed from morning even till noone, O Baal hear us.
Object: But are All long prayers or repetitions in prayer to be condemned?
Anſ: No, for hee that gives us this precept and pattern here, hath alſo given us an example both of long-praying Luk. 6. 12. foreign, hee ſpent a whole night in prayer (which is warrant enough for us upon occaſion to doe the like) And for Repetitions Math. 26. 30, 42, 44. hee thrice repeated the ſame words. Every Tautology therefore is not a Battology, Then is length or repetition in prayer to be condemned, when its heartleſs, affected, or when wee think either to inform or engage God by our much ſpeaking, but commendable, when it is the overflowings of a pious and devout ſoul, and tends to the warming and enlarging our own and others affections, or to expreſs the vehemency of our deſires. Well then, let us learn, as not to condemn all prolixity and repetition in prayer, ſo to avoid that which is here forbidden. And give mee leave to ſay thus much: it were well if they that pretend to ſee a Moat in their Brother's eye (as to this matter) would firſt pull the beam out of their owne; and that the more deliberate and ſtudied forms of ſome were not equally (if not more) culpable of prolixity and Tautologies then the (ſo much decryed) extemporary conceptions of others: But to proceed, Our Saviour having untaught them theſe things doth in the ſecond place poſitively teach them how to pray, and that by propoſing this ſhort and excellent platform, which I am to ſpeak of. And ſo much for the account given, of the occaſion, by this Evangeliſt.
2. The other Evangeliſt Luke: Chap. 11. 1.—tells us that our Saviour propoſed it upon the requeſt of one of his Diſciples having (as its probable) heard our Saviour himſelf pray: whence▪ note
1. Others gifts excerciſed are apt to ſtir up a deſire in us of the like abilities.
2. Its a Miniſters part to teach his people to pray▪ I obſerve it both from the argument this diſciple uſes, Teach us as John taught &c.—It ſeems John did it; as alſo from our Saviour's ready condeſcenſion to the requeſt of this Diſciple: and I hope it will not be denyed that both of them did it as Miniſters, and Teachers of others: and if ſo, what account will they give who endeavour in a great meaſure to ſow up the mouths of Gods Miniſters, from the doing of this duty. It hath been ſaid that Example is the ſhorteſt and moſt effectuall way of teaching, but people muſt have little or nothing of their Miniſters example of the excerciſe of this gift in this duty, either to excite them to, or direct them in it, if it may be according to the deſire of many.
Thirdly I obſerve, The Diſciples ignorance and inability was our great advantage, what an Ancient ſpeaks of Thomas his incrednlity, Minus mihi Maria profuit quae citius credidit, Gregory In Marc. 16. Leo.quam Thomas qui diu dubitavit: Marie's faith did not ſo much profit him, as Thomas his unbelief; And another upon the Slowneſs of the Apoſtles to beleeve, Gratias agamus divinae diſpenſationi & corum neceſſariae tarditati; dubitatum eſt ab illis, ne dubitaretur à nobis: be thankfull for Gods goodneſs, and their ſlowneſs to beleeve: they doubted that wee might not doubt—The ſame may I ſay of the caſe here: their ignorance how to pray procured for themſelves and us this ſtanding Directory. But ſo much for the occaſion.
2. For the end of it, Whether did our Saviour deliver it as a ſtanding form of words to be conſtantly uſed in our addreſſes to God; that wee ſhould pray (as ſome men have commanded us) thus, and no otherwiſe? or as a platform and Directory, by which to frame our prayers and petitions?
A 1. I deny not but it may be lawfully uſed in the very words of it as a prayer, provided it be with underſtanding, reverence, a heart enlarged in the ſenſe of the things petitioned for (as 'tis well obſerved by the Reverend Biſhop Ʋſher, the ſhortnes of the petitions cals for the greater enlargednes of heart) and that it be not made an Idol of, which in effect they doe who attribute more efficacy to the very words of it, then to the ſame petitions otherwiſe expreſſed; that it be not made a bolſter for Idlen…s, as too many do…; who think it ſufficient if they mutter over the words of it Morning and Evening without underſtanding or attention, and reſt in it, never labouring to get abilities in prayer; nor muſt it be uſed as a charme, which they doe who think by repeating the words of it to fright away the Divell &c. Nor doe I think it inconvenient that it be made the cloſe of our prayers, that it be ſometimes repeated in publick, ſo that there be not a neceſſity of uſing it ſuppoſed.
2. But the chief end doubtleſſe was to be a platform and Directory, to guide us in the making our peti…ions to God: to teach us, to whom, for what, for whom and in what manner wee muſt pray. And that this was the chief end of our Saviour in giving and recording it, theſe arg…ments ſ…em to proove.
1. By the words of Chriſt foreign, after this manner therefore pray yee, not in theſe words and ſyllables: and though it is objected that the other Evangeliſt ſeems to tye us up to the very words [when yee pray, ſay] yet wee need not underſtand him ſo ſtrictly. For in Luk. 11. 1. the Diſciple deſires that hee would teach them to pray as John—Now where have wee any form, or the leaſt intimation of a form preſcribed by John to his D…ſciples? But
2. (Which may anſwer that objection) The two Evangeliſts doe conſiderably vary in their words and expreſſions, which ſurely they would not, had Chriſt intended the very words to be uſed as a form: it would certainly have been injoyned (as men now injoyne their formes) thus you ſhall pray and no otherwiſe. But ſo far is the Holy Ghoſt from tying us up to words, that hee ſeems to intimate the warrantableneſs of variation: and I think I may challenge the otherwiſe-minded to give an Inſtance of any thing twiſe related in Scripture, as the ſpeech of one to another, which in ſo few words hath ſo much variation. Let us compare the two Evangeliſts: In the Preface and 3 firſt Petitions they agree, in the latter part there is difference.
Matth.
Petit. 4. foreign
Petit 5. foreign
Luke.
foreign
foreign
And then the whole Doxology recorded by Matthew is omitted by Luke: Now had Chriſt intended th…s as a ſtanding form to be uſed in the words and ſyllables of it, theſe imſpired penmen ſurely ſhould not have diff…red one tittle from each other in the recording and relating of it.
3. Had it been intended as a ſtanding form to be conſtantly uſed, the Apoſtles would have ſo uſed it, and have preſcribed it to others: Wee have divers prayers of theirs recorded, as Act. 4. 24-32. Eph. 1. 16—&c. but there is not the leaſt hint of their uſing this form. Not doe they in their directions about prayer injoyn this as neceſſary, muchleſs as the only form to be uſed: Eph. 6. 18. wee are taught to Pray with all manner of prayer, and ſupplication in the Spirit &c. and 1 Tim. 2. 1. where the Apoſtle inſtructs Timothy concerning publick prayers, yet there is no intimation given of the neceſſity of uſing this, which doubtleſs hee would have done, had it been the mind of our Saviour that it ſhould have been a conſtant form.
4. The nature and brevity of it ſhews that it was rather intended as a Directory, then as a form of prayer: it doth not comprehend ſuch particular confeſſions of ſins, to be confeſſed, or enumeration of the good things wee are to beg, or evils wee are to deprecate, as is requiſite in prayer: But as the Commandments contain the ſumme and Epitome of mans duty, comprehending under one Species or kind of ſin or duty, the whole Genus; ſo this platform ſuggeſts the generall heads of prayer, to which infinite particulars are reducible: and though we find nothing in any of the prayers of Gods children recorded in Scripture but what is reducible to ſome of theſe heads, yet wee find them more particular in their Confeſſions, Petitions, and Thanksgivings. See Ez…. 6. Nehem. 9. Dan. 9. 2 Chron. 20. and many of the Pſalms.
5. The very nature and ends of prayer may evince this: for, though in reference to God wee need not particularize in confeſſions or petitions▪ hee knows before wee ſpeak, and better then wee can tell, what our Sins and wants are; Yet in reference to our ſelves 'tis neceſſary. Are not particular confeſſions of ſin a great evidence of our Sincerity in confeſſing, and a ſingular help to humble and affect us? as Joſhuah to Achan, Joſh. 7. 19. My Son give I pray thee glory to the God of Iſrael and make confeſſion unto him: God is more glorified, and wee more ſhamed: ſo in petition, though God knows what wee want, yet hee would have us ſenſible of our wants, and ſhew him (as it were) the grieved place, Ja. 1. 5, If any man lack Wiſedome (and ſo of any other grace or goodthing) let him ask it of God &c. Thus it is in Thanksgiving, wee muſt be particular in acknowleging mercies 1 Theſſa. 5. 18. foreign in every thing give thanks. Wee are to ſumme up, as wee can, the particular mercies of God, Pſalm 139. 17, 18. how doth David in that Euchariſticall Pſalm (viz.▪ 18.) amplify upon every circumſtance of his deliverances: ſo that though this be full, and every way abſolute as a pattern, yet it is not ſufficient to attaine all the ends of prayer, which doubtleſs it ſhould have been, had Chriſt intended it properly as a form to be conſtantly uſed in the very words and ſyllables of it. I owe as much Reverence to it, as thoſe that are the moſt Z…alous contenders for it, but I cannot ſee that our Saviour intended it for more then a platform for our imitation and direction.