A Treatise of Prayer, Treatise · Chapter 1
CHAP. I.
WEE ſhall not enter into the Common place of prayer, it is not a place to ſay much of it; and to ſay little is to ſay little more than nothing at all. It is, being mounted on the wheele of Faith, the great Engine of the world, and wheeles all about there; it is an Appeale to God in the Name and Mediation of Chriſt; A committing the cauſe and Condition of His Church, and of His Truth, the concernements thereof in Generall, His owne in ſpeciall, to Him, and ſo takeing faſt hold of the Allmightie, the Allſufficient God in Chriſt, it hath an Omnipotency in it, and can doe what God Himſelfe is pleaſed to doe, all things, that ſtand with His good will and pleaſure for the ſupport and ſupply of His Church, every faithfull ſoule there: And the carying on of His Truth, whereby immortality and light is brought to light in the ſoule. In a word, It is the breathing-in and-out of the Spirit of God and of Glory; It is that which fetcheth-in all from God through the hand of Chriſt by the Spirit; And the Returne of All to God the firſt ſpring and fountaine of all by the ſame way of Conveyance: For he or ſhe, that Remembers they have all from God, cannot forget to Returne all to Him. The Diſciple hath all by askeing, and it is but aske and have, the ſame he asketh, or that which is better; he writeth uponall he hath, Asked of God, The Gift of God; His Lord and MaſterPſal 2. Math. 26. had nothing but by askeing, Aske of Me, and I will give thee. And that He, the Mediator of His Church, giveth-out unto His people at this preſent, He asketh His Father firſt. Surely the Saint muſt aske in Faith, if he will receive in mercy; for ſo he asketh His Lords leave, and acknowledgeth Him to be Lord of the Mannour of … and Earth. To ſhutt up this, and to proceed to what we cheifly intend in this place; Prayers are the Embaſſadours of the poo… empty ſoule, to God for ſupply from the aboundant Riches of His grace: We ſay a poore empty Spirit, for that is full of prayer, and much ſupplication The poore man Prov. 18. 23.ſpeakes ſupplications, … intreaties, that is his Character and his Dialect. But … is no ſenſe of povertie, there is no prayer, for there is a … temper, Rich enough and wanting Revel. 3.nothing; That perſon prayeth not, or not to purpoſe, it is but a Cuſtome onelyonly and a forme.
Now we crave leave to put two Queſtions, and humbly to give our perſwaſion in way of Anſwer unto both.
SECT. I.
1. WHether perſons full of themſelves, as we are all by nature, wholy emptie and ſwept of all Goodneſſe, and garniſhed with noyſome luſts, the furniture and rich garniſh ofMath. 12. 44. the uncleane Spirits houſe, whether theſe are like to helpe themſelves by uſeing ſett formes of Prayer?
2. Whether Babes in Chriſt, newly converted ones, renewed in the Spirit of their mindes, have need of formes, thoſe crutches and helpes of devotion, when they are addreſſing themſelves unto their God?
Queſt. …. The firſt; Whether unreaſonable and wicked men, as all are, that have not faith, can helpe themſelves in this their condition by uſeing ſett formes of prayer?
Anſw: To this we humbly give our opinion, That they cannot helpe themſelves at all, but the more they uſe them, the more they are diſadvantaged by them, the more indiſpoſed to, and putt further off from the power of Godlineſſe. For
Firſt, The reaſon of this we take from the Philoſophers knowne rule, which indeed we thinke falls-in with common Experience, That habits, whether in good things or in evill, are acquired and improved both by continuall exerciſe. Theſe things, which we learne for practiſe, we learne by practiſe, as ſaith learned D… Wilkins. Now for any one to habituate or accuſtome himſelfe to formes of prayer, that is, to prayers made or written by another, and ſaid by himſelfe, ſhall find himſelfe as unable, and as hard a matter to come off from them (yet off he muſt come i… ever he looke to find acceptance with his God) as it is with an Ethiopian to change his skin, or the Leopard his ſpots. O! we are much taken with and hardly taken off from formes of prayer, we have been accuſtomed to from our youth up, and never found theſe did the fleſh any hurt, putting it to Coſt; as theſe never did the ſpirit or hid-man of the heart any good. So then theſe formes of prayer we come with before God, doe more indiſpoſe us to God, and eſtrange us from Him: And it is not good to accuſtome our ſelves to that, we muſt leave at laſt, and come off from, if ever good be wrought in us or by us.
Secondly, Becauſe we may ſay of theſe formes of prayer, as is ſaid of the wicked themſelves, theſe are ſenſuall not having the Jude 19.Spirit: though we may ſuppoſe them very exactly compoſed; and by the moſt accompliſhed Men, we meane, by Holy men, having the Spirit. For though they might pray in prayer, wrought by the Spirit for that very thing; Yet being written before their eyes, and prayed by the booke viſible or inviſible, we meane the memory, there is no more ſpirit and life therein, than there is in a dead letter. Indeed we may call theſe prayers fleſh, being written with inke which profiteth nothing, it is the Spirit that quickneth; And thereby, that is by the Spirit of God, His people call Him Father, and Jeſus their Lord. But praying without the Spirit, and wholy careleſſe to aske after the Spirit, calling for it in prayer, we are never more likely than at ſuch a time, and when we are upon that ſolemne worke, never more likely than then to call Chriſt accurſed. Could we ſay, Abraham's, Iſaac's, Jacob's … Cor. 12. 3.prayers, with Paul's prayers, &c. And have not that Spirit, by which they prayed, our prayers would become as we beleeve, in the eares of our God, but as ſounding braſſe or a tinkling Cymball.
Thirdly, We may Conſider this. All that God giveth to us, or workes for us, He doth all by the Hand of His Spirit: So alſo, All that His people give backe againe to Him, or worke for Him, They doe it by the ſpeciall helpe of the Spirit too; Therefore it is they ſee ſo much need of the Spirit, and call ſo earneſtly for a ſupplie from the ſame.
Queſt: 1. But it may be ſaid, how ſhall ſenſuall men, not having the Spirit call for the Spirit; unleſſe as they are taught to doe it in other's words?
Anſw: This is a leſſon can never be taught by man, not by all or any prayers ſuggeſted to us by Man; That every one of us by Nature is the Devill's houſe emptied and ſwept of all Goodneſſe, brim-full of all filthineſſe, adorned and garniſhed with noiſome luſts, the ornament and garniſh of that houſe the Devill calls his owne; this we thinke no man queſtioneth. Now if all this were debated upon and ſet downe prayer-wiſe, according to the exacteſt forme, It could not accompliſh the thing: what is it to ſay in another's words, I am a ſinner, or I have ſinned, though, ſayingJob 5. 20. ſo much, he had ſaid all, if his heart had ſaid it, and not another for him, freely, feelingly, ſincerely and beleivingly: So then one word ſpoken in deſire and endeavour from the heart, as aforeſaid, hath more virtue and efficacy in it, than a thouſand words ſuggeſted to us by the eyes or memory onelyonly. Certainly we muſt confeſſe ſinne in our owne words, our Confeſſion will not be accepted elſe; as we muſt forſake ſin in our workes; they, that confeſſe and forſake ſin, are the ſame.
Queſt: 2. But is there not a double uſe of theſe ſet formes of prayer? firſt, for directing of our deſires? ſecondly, for execiteing our affections?
Anſw: We humbly conceive there is not a ſingle uſe of them; not firſt for the directing our deſires. Theſe are all inward and are moved by a principle within, never ſtirred to move after God, Chriſt, Grace, Glory, till there be ſome inward ſenſe, or feeling of the want, and neceſſitie of haveing God in Chriſt, and all the needs of the ſoule ſupplyed by Him. Senſe of want is the Giving of Deſire. Now we cannot ſee how this inward ſenſe can be wrought in the Soule, by a forme of words lying before us, any more than painted bread can ſtirre-up deſire, or ſatisfie deſire being ſtirred-up. As no outward thing can inwardly defile, for all reall and truely called defilement is within and from within, elſe the Devill himſelfe could not defile us; ſo no outward thing can inwardly purifie; and then, not purifying, it can give but poore directions, to our deſires. Secondly, Nor are they of uſe, (as we conceive) for the exciteing our affections: Theſe are warme and hott and doe heate and warme, but ſtill by ſome workings from within firſt. Affection is like fire, it is hot it ſelfe firſt, before it heate others; We muſt be affected before we can affect. Now we cannot ſee how a dead powerleſſe forme (which as one hath it, nouriſheth the hid-man of the heart, no more than ſtock-fiſh nouriſheth the bodie, and that gives no more nouriſhment, ſaith Eraſmus, than a ſtone does) can excite affections, unleſſe to it ſelfe, becauſe ſo exceeding pleaſing to fleſh and blood, never croſſing in the leaſt the Deſires of the ſame.
Queſt: 3. But is not this to take the generalitie of men quite off from praying?
Anſw: No: to our ſeeming it putts them on upon prayer, to pray that they may be enabled to pray in a deepe ſenſe of ſinne, and the need they have of the blood of Chriſt to purifie their hearts, and pacifie their Conſciences; all which they are to pray for.
Queſt: 4. But pray they cannot, unleſſe they pray by the booke, viſible or inviſible.
Anſw: To this we ſay, That to our ſeeming if they doe pray by the booke, they doe not pray at all in Gods account. And truely thoſe men are b…lder with God than they durſt be with men; had they offended a great Lord, they muſt acknowledge the offence with their owne mouthes, and not another for them, and have righted their offended Lord, if he would have it ſo, with their owne hands; and glad with all their hearts, that the offended Lord would be ſo accorded; But we are bold with God though who made us ſo, but our owne ſhameleſſe impudent Spirits? We can offend God ſinning againſt Him, and confeſſe it by a proxi, in his words who did not give the offence. We ſin with our owne mouthes, and will confeſſe with anothers mouth: may not the Lord ſay, offer this to your Governour, ſee whether he will Mal: 1. 18.accept of your Perſon?
Queſt: 5. But this will be ſaid ſtill, if they may not pray by the booke they cannot pray at all ſo the Lord God ſhall have no ſervice from them at all?
Anſw: Indeed the Lord God, to Whome all we are, and have, and can, is due, hath no ſervice, none at all from a wicked man, his luſts are deepe ſharers here, for they have all; as once ſo they ſay ſtill, It is in vaine to ſerve the Lord. But all the DiſſerviceMal. 3. 14. they can doe, they doe unto the Lord, even all they can againſt Him, becauſe they know Him not; for this is a Ruled Caſe, or a knowne Concluſion; The more we know of God, the more we honour Him, and our ſelves the leſſe; And the leſſe we know of God, the leſſe we honour Him, and our ſelves the more; As God riſeth in our thoughts, ſo we fall, and as we riſe in our owne thoughts, ſo God falls. We would adde this, That the hardneſſe of our hearts appeares in nothing more than in theſe ſtout words, We cannot pray, our Spirits are ſo barren; Theſe are ſtout words indeed, and argue the ſtouteſt heart, and much pride of Spirit, as uſually ſpoken by proud Men; It is as if ſo be a man ſhould ſay; I ſinne and I will ſinne: But I will not ſay unto God I have ſinned, what ſhall I doe? If He will take my Confeſſion from another's-mouth, let Him take it; I will not confeſſe my ſelfe a ſinner, with my owne Mouth; nor will I aske Him pardon. Theſe are as ſtout words, to our ſeeming, as can be ſpoken; upon the Readers thoughts we leave them. When we have added this more; As we are Creatures, and have our dependance upon God, every moment we are obliged to pray unto Him: As ſinfull Creatures, ſuch as ſin and Satan can make us, we are obliged to confeſſe unto Him with our own Mouths. We would anſwer a Queſtion one or two more before we give Reſolution to the other Caſe.
Queſt: 6. But would not praemeditated formes prevent many rude, Crude or indigeſted expreſſions?
Anſw: Yes ſure, with thoſe, that know not in the world how to pray without them; If ſenſuall men not having the Spirit, wholy carried by ſenſe, and minding nothing above the place their foote treades on, if theſe ſhould pray without the booke, poſſibly, as their parts might be, low and meane, they would uſe ſtrange and uncouth expreſſions. But they, who ſet themſelves before their God, and expect the ſupplies of His Spirit from Him, looking upon their owne ſtrength as rottenneſſe, to be reſted on; knowing they cannot thinke a good thought, as of themſelves, and would not for a world utter raſh words in His preſence; ſurely they ſhall finde the aſſiſtance they looke for, and ſuch a ſupplie as ſhall be beſt for them; And if they riſe not from their knees more comforted, They ſhall be more humbled, which is as good; for a groane from the heart is as good as a teare from theThe Spirit of adoption may be in a groane as well as in a prayer. Mr. Ford. ſp. Ador. 480. eye; And they ſhall be kept from ſpeaking that in prayer, which is unbecomeing their God to heare; or the Asking of that, which is unbeſeeming their God to grant. But we would add this, which we thinke more properly relates to the Reſolution of this Queſtion. A wicked mans prayer, we meane him, who is reſolved to goe-on in his wickedneſſe, comes from his neceſſities, feare and dread being before him, trouble and anguiſh upon him, perhaps and terrour within him, looking upon death now not at a diſtance, but as the King of terrours, requiring his ſoule of him, and killing him with death: his prayer now, as we were ſaying, comes from his neceſſities, not from his heart, therefore ſhall not come neare Gods heart (to ſpeake after the manner of men) And then it is all one whether he pray by the book, or by his owne Spirit, the one as the other hath the ſame acceptance with God. Deare children, followers of God alwayes, are alwayes heard, though they doe but chatter like a Crane. And children of Belial, who never heard God ſpeaking unto them in His Word, are not heard of God, for He heareth not ſuch ſinners, who wallow in their ſinne as doth a ſwine in the myre, and returne unto it as doth a dog to his vomit. Whether then their expreſſions are exact, and as well compoſed as words in print can be: or rude, indigeſted or incompoſed, it is much the ſame, and comes to as much as nothing. Such a wicked-mans praying is but tatling, and babling; or to ſpeake as the holy Scripture doth, It is as the roaring of Beares, or howling of Doggs, Iſa. 59. 11. Hoſ. 7. 14.
Queſt: 7. Moreover, It is ſaid, doe not they, who dare not bring praemeditated formes before their God, ruſh upon dutie, without uſeing the Common meanes of fitting themſelves, and ſo tempt God?
Anſw: To this we ſay, that to expect any thing from God, without uſeing the meanes allowed by God, as helpes that way, were to tempt God and provoke Him to His face; Therefore doubtleſſe it is the wicked man that ruſhes upon Dutie, not bethinking himſelfe before-hand unto what a glorious preſence he is come, and what is the worke he is to engage upon, and what the danger is of miſcarrying; He that thinkes of none of all this, he Ruſheth upon Dutie; And indeed what needs the meditation of what I am to ſpeake unto God, when it is ſuggeſted unto me? I can reade it with mine eyes, and ſee my ſelfe ſpeake? But that man, that prayeth in the Spirit, though he doth make a totall reſignation of himſelfe unto the hands of the Spirit, expecting His immediate ſuggeſtions, Yet ſo as he hath omitted no meanes before to fit and prepare for that high ſervice; as thoughts of himſelfe and his nothingneſs; of the glorious Name of God, and all his expectations, therein and from the ſame: Theſe things together with the word of God, he gives himſelfe to, meditates upon, and is wholy in it, and is ſo as the ſeaſon fitts, he addreſſeth himſelfe before his God: He knowes, That, that glorious promiſe, Math: 10. 19. Take no thought how or what ye ſhall ſpeake, for it ſhall be given you in the ſame houre; relateth to extraordinary ſervices, when God calls forth unto them, that then they may expect extraordinarie aſſiſtance. But when he may uſe Common and ordinarie means of Gods appointment to prepare him for this praying worke, and ſhould be negligent in the uſe thereof, which through grace he cannot br, then it were a great preſumption to depend upon extraordinary helpe; So now before we come to give ſome reſolution to the Second Querie, we would in the cloſe of this, give-in ſome Counſell, which we hope ſhall be well agreeing with the word of God, to them, who being ſenſuall not having the Spirit, muſt needs be wholy unacquainted, with the Lord and Chriſt, who is the way, the Truth, and the life, and yet haply, they pray to God, and praiſe Him, as ordinarily as they riſeup from their Beds, and Tables; lye downe upon the one, and ſit at the other. This is the Counſell we would give, That they would ceaſe from their formes of praying, or from praying by a forme, which differs as much from praying in the Holy Ghoſt, as doth the Sunne in the firmament, from the Sunne painted on a ſigne-poſt: And apply themſelves to hearing the Word, whereby faith cometh-in to the ſoule; ſo may they, by the bleſſing of God, attaine to the knowledge of Him, to whom they are praying; and of Him in whoſe Name they muſt pray, and find acceſſe unto the Father; of Him alſo through whoſe interceſſion within us the prayer is formed (Rom. 8. 26.) and ſo finds acceptance, by the Mediation of that Advocate with-out us, at the right hand of the Father, being as ſweet Odours now, all that from the fleſh adhering to them, being ſeperated from them. Hereby alſo, we meane by diligent hearing the Word preached, they may attaine to a knowledge of themſelves, what loſt-ones they are in themſelves, and that they muſt be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of His power, if they know not God, and obey not the Goſpel of our Lord Jeſus Chriſt, and be found in Him; which may put them upon praying that they may profit by hearing. Indeed we would take off theſe ſenſuall perſons, not having the Spirit from praying by the booke; and Reading the Holy Scriptures, as they read them; and apply themſelves to the hearing Gods Word in ſeaſon and out of ſeaſon, and attend upon the moovings of the Holy Spirit, upon the Word preached, which is the Chariot of the Spirit, therewith (for ſo it is appointed of God) the good Spirit comes into the heart, as the Sunne into the houſe; workes Faith there, and makes us light in the Lord: ſo as now we can ſee clearely how to pray, and how to read, and ſet our ſeale to it; whereas before we did not pray, nor did read the booke, neither did we looke thereon *Revel. 5. 4. See Bright.. We ſay it againe, this is the Counſell, which hath been given to us, and, through mercy, we have received it, and therefore we would give it to others, who may be (as we were when time was) as much verſed in reading the Holy Scriptures, as they are in praying, and all this while, as we did, ſlighting the place appointed for Hearing, and deſpiſing the Word preached there. Thus then, as we were ſaying, we would adviſe them to frequent Sermons, and give all Diligence to profit thereby, we meane, to get faith by hearing, that therewith they may mixe that they heare, and make it profitable unto them. For if we enquire at the Holy Oracle, we beleeve it will reſolve us, as to Reading the Holy Scriptures before we have profited by Hearing, That the word of God preached, which is called, we thinke, The ſword of the Spirit, is as different from the Word read in our houſe, as is a ſword in the hand of a Mighty man, different, in point of working, or making execution upon our luſts, from the ſword lifted-up in Georges hand upon a ſigne-poſt. Give we then all Diligence in Hearing, that we may read and pray at home with underſtanding. This is our Counſell, and this our Concluſion, That, whoſoever rejecteth it, multiplies Tranſgreſſions, as he multiplies prayers, and praiſes. Nor can he think, and ſhew himſelfe a man, That he ſhall be taught of the Father, who heareth not His Word: or that Chriſt appeares in the preſence of God for him in heaven; when he viſibly and apparently appeares againſt Him on earth, turning His Word behind his back, and ſetting his heart againſt it. We proceed to the ſecond Querie.
SECT. II.
Q: II. WHether Babes in Chriſt, newly converted ones, renewed in the ſpirit of their mindes, have need of formes, thoſe commonly called crutches and helpes of Devotion when they appeare before their God?
Anſw: We humbly conceive, no: If they that were Lame before cannot now leape like an Hart, yet they can goe to God without a Crutch. And this we thinke the Scripture holds forth before us, that the Adopted of God in Chriſt, His Sonnes and Daughters, have out-growne their Crutches and helpes of Devotion, though ſome of them but Babes in Chriſt. For whenſoever The Spirit tells a perſon, he is the ſonne or daughter of God, having wrought faith in his heart; The ſecond thing the Spirit doth, it teacheth him to pray, that is, to Call God Father, which is the voice of Gods Spirit in a ſanctified ſoule; It enableth himG…la. 4. 6▪ to Cry Abba Father: to pray earneſtly, to be fervent in prayer; They were cold prayers before, but a lip-labour onelyonly; But the Spirit, comeing-in to witneſſe with his Spirit, and bringing faith with Him, makes the Childe to goe to God, and looke upon Him as a Father, whoſe favour he doubts not off; or if he doe, he would have his doubts reſolved, and his evidences cleared; and for this he cries; and is not helped at all, as we conceive, by any ſet forme, which heateth the Spirit no more than the Cenſer is without fire; for the Holy Ghoſt having ſanctified the heart, and put it into a whole-frame of Grace; The heart ſpeakes to God as it is quickned, acted, and moved by the Spirit of God: And herein we would appeale to the experience and practiſe of all, that are but Babes in Chriſt, whether ever they were gainers, by any formes of Devotion, prayers ſett before them? And if they ſay, no; then they will not be eaſily perſwaded to pray by thoſe formes, from which they gaine nothing but more dullneſſe, droſſineſſe and indiſpoſedneſſe in their Spirits. It is our perſwaſion, That a child of God, who is afflicted with the ſenſe of ſinne, and affected with the ſenſe of a pardon, had rather ſpeake five words to God with his underſtanding and ſutable affections, than ten thouſand words prompted or ſuggeſted to him by a viſibleBooks are a memory without us, and memory is a book within▪ us. booke, before his eye, or an inviſible, his memory; And more acceptance ſhould he find with his God. He hath told his errand in his owne words; perhaps he wants words and can but chatter, like a Crane: It is, as was ſaid, a prayer notwithſtanding, and may crie aloud in the eares of his God; It is delivered with underſtanding, with ſuitable affections▪ with Humility, an excellent ingredient in prayer, with an inward ſenſe of his Condition; It is a good prayer ſure and finds acceptance with his God. We are generally deceived about prayer, It is, thinke we, a worke of memorie, of a good witt, a readie invention, a voluble tongue, This makes an excellent prayer in the eſteeme of a mans ſelfe, and in the account of others; But this is not prayer; Prayer is the worke, Mr. Ford. p. 629. 525, 526 545, 546.of Gods Spirit, in a ſanctified heart, and feeles no need of Crutches to ſupport and beare it up Heaven-ward; theſe help us not we find, when we are lame; it is granted, theſe hinder us when we are ſound; The Lord Chriſt is the Churches Advocate by Office; The Spirit her Advocate by Energie and operation. All the prayers,Rom. 8. 26. which prevaile with God are formed, wrought and faſhioned in our hearts by the Spirit of God. Now we ſuppoſe here is a B…be in Chriſt, as weake as Babes are, notwithſtanding he hathBez▪ no need of a forme; he is in Chriſt, and therefore hath the Spirit of Chriſt, and therefore in the Spirit he can pray. The Spirit helpeth his infirmities▪ Rom: 8. 26. helpeth. The Greek word is very emphaticall, a De-compound, helpeth as a Father helpeth the little Child at a burden; The Child onelyonly puts to his hand, the Father his ſtrength. Indeed the Father doth all, ſo doth the Spirit in this Babe: and if any thing elſe come to helpe with Him, He will not helpe at all. If the Crutch doe any thing, the Spirit will doe nothing. He is an helpe ſufficient of Himſelfe, The Spirit will not helpe with a Crutch. When the Spirit of God ſets home our miſerie and extreame neceſſitie, we cannot want wittie words and Ingenious expreſſions. Grande doleris ingenium eſt miſeriſ que venit ſolertia rebus: miſery felt is full of ingenuity, and energie too: It will tell it's tale well enough; the man is ſenſible of his wants, you need not ſupplie him with words. If a poore Tenant, finding he hath a hard bargaine, comes to his Landlord, Let him alone for telling his tale, (ſaid excellent Sibs) you may warrant his abilitie that way; he will lay open the ſtate of his wife and Children, and the ill yeare he hath had; he will be eloquent enough. There is no man that hath an humble and broken heart (though he be never ſo illeterate) but he will have a large heart to God in this kinde. The great worke in our ſelves is, for the working whereof we muſt attend the Spirits worke in the Uſe of the meanes, is a true ſenſe of our owne neceſſitie: See D. in W. p. 27.And then we ſhall not need, as the ſentenced Malefactor needs not, Any Maſter to teach us how to ſupplicate; nor any booke out of which we might learne a fitt forme of petitioning. The apprehenſion of our preſent danger will make us both importunate and eloquent, in the deſire of mercy. A ſpring of Deſire ariſeth from the ſenſe of want.
SECT. III.
THus we have told our Apprehenſion in this matter; It were no… faire dealing now, if we ſhould conceale from the Reader, that the Godly learned have ſpoken much in favour of ſet formes of prayer; And the lateſt, we thinke, that have written for them, is Reverend Hilderſon; I doe not denie, ſaith he, but a weake Chriſtian may uſe the helpe of a good prayer booke; In thisPſal. 51. 63. caſe better to pray with a booke, than not to pray at all. Certainly 'tis a Spirit of Errour that hath taught the world otherwiſe. Firſt our Bleſſed Saviour preſcrib'd to His Diſciples a forme of prayer, not onelyonly to be to them, and to His whole Church, a Rule and Samplar, according to which all our prayers ſhould be framed; but even for them, and to ſay it, tying themſelves to the words of it. Luk. 11. 2. It is cleare alſo that John taught his Diſciples to pray, by giving them formes of Prayer to ſay, And the beſt reformed doe now and ever have, uſed preſcript formes of Prayers, and have judged them of great uſe and neceſſitie for the Edification of the Church: Reverend Hilderſon's words all theſe; A man, as all know, of pretious note and account in the Church, and ſo with all, we thinke, that feare their God; we would be numbered amongſt them in this matter; but for our Reaſon, now that the Lord hath, we hope, ſanctified it; and our Judgement, we reſerve it as a Chaſt Virgin for the Lord; our meaning is, we will not give up our judgement to any man; In deſire and endeavour, through Grace, we will lay that levell to the Rule of God's Word. We will not, we are ſure we ought not to call any man on Earth Father or Maſter, That is, we will give no man power on Earth over our Judgements and Conſciences, ſuch the Father hath (or ſeeme to take) over the perſon of his Child. We are to follow none but as they follow Chriſt,Math. 23. 8, 9. no… ought we to be commanded by any, that Command not from His mouth; our Leaders muſt le…d to Him, our Commander muſt command for Him, elſe we muſt not be lead, or Commanded byIſa. 55. 4. them. My Conſcience, as one …aith, is Gods throne, I cannotMr. Ford. ſp. of Ad. p. 4… …. anſwer it to God, if I permit (any man) much leſſe Satan to uſurp it▪
So now it will be expected we ſhould give ſome account of our diſſenting from thoſe Learned and Godly men in point of ſet formes of prayers. For the ſame we have read from worthy Hild. Firſt …ol p 348. Saints e…o p. 80.we may read from others the excellent of the Earth, Perkins; Preſton. Theſe were for ſett formes; Therefore We profeſſe we are in ſome kinde of paine, while we are declareing our Judgement, which will be ſomewhat differing from theirs in this point, theſe being as is well knowne in all the Earth eminently Learned and Godly. But for the laſt of theſe, That excellent Preacher in his time, Dr: Preſton, it may be noted, That he alloweth the practiſe of the primitive times, and of our times, in reference to their Liturgies onelyonly, in their publike meeting places; And tells us, it is not enough to be preſent at and joyne in theſe prayers, but we muſt Goe to God in ſecret, and he that is exceeding weake, that is hisSee Mr. Ford of Adop: 525, 526. 545, 545. expreſſion, may uſe a prop to helpe him, as a Child that cannot goe, he meanes a ſett forme of prayer for a time; In the next place it may be obſerved of them both, That they take in this obiter, and as it were upon the by; It was not to their ſcope, and therefore not in their purpoſe or intention to plead by way of Argument for ſet formes to bring with us, when we goe to prayer, that is, to God; OnelyOnly worthy Hild: as was ſayd, ſpeakes more for ſet formes than any we have met with, Mr Rogers himſelfe not excepted▪ ſo we take leave to examine the proofe he makes, theſe are his words, for we know there is much notice taken of them.
I dare not Deny, but a weake Chriſtian (him we called by Scripture allowance a Babe in Chriſt) may uſe the helpe of a good prayer-booke: This is taken-up at a very cheap rate, without the price of a proofe; or if you will call it a proof, this it is; Better to pray in a Booke, than not to pray at all.
This we take to be, as, we thinke, the Schollars phraſe it, Petitio principij, a mere begging of the Queſtion, It aſſerteth ſomething, but proves nothing; It aſſerts this, That if a Babe in Chriſt, a truely converted one, have not a booke to pray by, he cannot pray at all, whence he inferr's, 'tis better to pray in a booke, than not to pray at all.
Now we have aſſerted the Contrary, and doe aſſert it ſtill, That a Babe in Chriſt would pray to his Heavenly Father in the Name of Chriſt, though there were not a ſet forme of prayer in the world.
And we would humbly add what we conceive to be a truth, if there were as many ſet formes of prayers, that the world it ſel…e could not containe the bootes written thereof, yet all theſe, alltogether, or apart, could not give the leaſt helpe to the Devotion of this Babe in Chriſt. All thoſe would not make him crie in prayer Abba Father. But this one Charge againſt himſelfe, which ſurely2 Sam. 12. 13. Job 7. Luke 5. 18. Jere: 3. 13. he can doe very readily, I have ſinned, ſpoken from him freely, feelingly, humbly, ſincerely as David, Job, the Prodigall now come to himſelfe, and as the Babe in Chriſt can ſpeake it, is of more account with his God, and more prevailing to encline His eare, than all the Rhetoricke in the world, ſuggeſted to this Babe by anothers tongue or pen. Prayer, we have heard ſay, is the key that openeth all Gods Treaſuries; But now another's key, be it never ſo exactly made (to argue it by way of a ſimilitude) cannot fit the wards of my locke; Our plaine meaning is, and without a figure; A forme of prayer, the exacteſt that ever was made, cannot ſurely fitt my needes, cannot ſpeake out the things, that I want, to the eares of my God; or ſpeake out His prayſes, for what I have received from Him. It cannot reach the troubles of my Soule, nor can it tell the Conſolation there; or ſuppoſe it could, It would not ſupplie me with the Spirit, By whome I muſt, through Chriſt, preſent all this before my God; for what man 1 Cor. 2. 11, 12knoweth the things of a man, ſave the Spirit of man within him? and ſo forth, for it requires our obſervation through-out. We will put a cloſe to this, when we have ſpoken two or three things more very briefly.
Firſt, We conceive that thoſe ſet formes cannot take any whit with a Babe in Chriſt, one Reaſon is, Becauſe ſet formes are ſo taking with us while we are out of Chriſt, we cleave to them as faſt as the skin to the fleſh, or the fleſh to the Bone; And what we cleave to, we plead for. Surely it is otherwayes with him or her, that is in Chriſt; as the nature is changed, ſo are the actions, the deſires, the affections. They remember well they never prevailed any thing by ſet formes; unleſſe to the hardening and brawning of their owne hearts; The ſtupifying or deadning of their owne ſpirits; they never prevailed with God to give them a ſight of their ſinne, and forgiveneſſe of the ſame; for they were never in earneſt with Him about this matter; if they had, they had pleaded with their God in their owne words, and not in anothers for them.
It is the wicked man that ſticks to his formes as faſt as he cleaves to his ſinnes; The Babe in Chriſt not ſo; hee or ſhee is renewed in the ſpirit of their minde, and therefore ſtand as much againſt ſet formes, as the wicked ſtand for them.
Secondly, Suppoſe wee, for information ſake, That the perſon praying hath a ſenſe of the want of that he prayes for, That granted, we affirme, he hath no more need of a ſet forme, teaching him to pray, than an hungry man hath to pray for his bread; If he hath no ſenſe or feeling of what he prays for, which cannot be ſuppoſed in a Babe, then the ſet forme of prayer will doe him no good; for the forme of prayer is as dead a peice as the heart is, and two dead things, like two withered ſtickes, cannot enliven and quicken each other.
Thirdly, Wee would appeale to the Conſcience of every wicked man, ſeared though it may be, as well as to the obſervation and experience of all the godly that know them, and that are acquainted with them; whether by their ſet formes or prayer bookes they have gained more ſtrength againſt ſin, or more ſtrength to ſin? To our ſeeming the anſwer muſt be (for ſo ſpeakes their converſation to the godly that doe obſerve it) by their ſet formes they have gained more ſtrength to ſin, thereby their hearts have riſen with more oppoſition againſt God, and indignation againſt the Godly; for it is a ruled caſe, They that ſticke faſteſt to formes of godlineſſe, are the greateſt enemies to the power thereof. And this is a knowne Maxime alſo, That a mans luſts are no more ſhaken by ſuch prayers, though he ſhould turne them over as faſt as that Antichriſtian doth his beades, than a Giant is ſhaken by the ſhaking of a ſtraw in a Pigmies hand.
Fourthly, A forme of prayer is an artificiall prayer made by the art and skill of another, and it is but like artificiall breath of bellowes, or the like, cold, whereas naturall breath is hot; ſurely cold praying hath cold working; and moves not at all with God; as good ask doubtingly as coldly, for, as the ſaying is, it teacheth God to deny.
Fifthly, Set formes of prayer are too pleaſing and ſutable to fleſh and bloud, to be pleaſing to God, or Good men or to doe the ſoule any Good. That which hath any virtue in it to doe the ſoule good, muſt hurt the fleſh, even to a torment; that muſt offend the fleſh that doth indeed defend the ſpirit. But this prayer by a prayer-booke doth no more execution upon our luſts, than a potgun can againſt an heard of Harts, or a Gun charged with pouder among Armed men. It is a lazie ſenſuall prayer, elſe fleſhly mindes would never ſo plead for it; for as was ſaid, Give them that which is ſweet, though it choakes them, Per fallacia bona itur ad vera mala, through ſeeming good and pleaſant things, wee haſten to reall evills: As per fallacia mala itur ad vera bona, through ſeeming evill things wee come to true and reall good things. It is but a ſeeming good to pleaſe the fleſh, and but a ſeeming evill to croſſe it, as the Babe in Chriſt doth, and wreſtleth with God in His ſtrength about it, knowing he oweth his fleſh nothing but mortification, ſave onelyonly to make it ſerviceable to his God, and his owne ſoule.
Sixthly, Wee will cloſe with this; poſſibly a Babe in Chriſt may want convenient utterance, by reaſon of ſome defect in the tongue, or baſhfullneſſe in the preſence of others. And upon that account, our famous and excellent Perkins (but it was forty yeares agoe, when formes of prayer were of more account then now they are, and the hurt they did, not ſo looked into, as now it is, and with that allowance you muſt weigh them if they ſhould not hold waight) mooves in this Babes behalfe, for a prayer-booke, in theſe very words; The Grace and gift of prayer may be ſhewed in Mr. Ford. 480.reading of a prayer, other wayes it would goe very hard with them, that want convenient utterance.
Wee humbly crave leave to ſay, That notwithſtanding that want, which a Babe in Chriſt may have, there is no want of a prayer-booke though; This Babe ſerveth his God in his ſpirit, who can ſupply that want, yea a greater want than that, ſuppoſing he could not ſpeake one articulate or diſtinct word before his God, he can pray in his ſpirit through the mediation of His Son, and finde acceptance ſure enough; his Lord takes not his prayers by number, but by waight; nay, the Lord doth not ſo much weigh the words of prayer, no nor the grace of prayer by the ſcale, as he tryes both by the touchſtone; Hee not ſo much regards the number as the truth of prayers, and theſe may be but breathings after God and Chriſt, yet they have a voice as loud in Gods eare as is thunder in ours.
Wee will draw to a cloſe; Who ever hath the ſpirit of Grace hath alſo the ſpirit of ſupplication, who may be in a groane, as well as in a prayer. Whence we may conclude, That he who hath this ſpirit, hath no need of a prayer-booke whereafter to pray. If you grant, he hath th' one in his heart, he will diſdaine, we thinke, to take the other into his hand. The Good Spirit is his Great Helper at this great and high ſervice, when he is engageing upon it. Take this withall, if pleaſe you, it pleaſeth this Babe very well,Non actibus ſed finibus penſantu… officia. for it makes much for his comfort; That his Duties are weighed, and reckoned upon, not by their Acts, but by their ends.
SECT. IV.
WEE have humbly given our opinion, in way of ſatisfaction to thoſe two Queries, relating to prayer, under that Generall notion. And here wee have forborne to reply any thing to the cuſtomes and practiſes of primitive times, and times more lately by-paſt; for (firſt) They plead for formes of prayer in their publique places, wee plead againſt the uſe of them in our private Cloſets. (Secondly) Againe, wee are to walke cloſe up to the rule of Gods word, and not by the practiſe and precepts of men, whereunto ſomething hath been hinted before more than once. (thirdly) Wee have replyed nothing to Johns teaching his Diſciples to pray by giving them a forme of prayer to ſay, which is not ſo cleare to us, that ſo he did, but wee may ſpeake more to it hereafter.