aA
aA
aA
Pneumatologia
« Prev Chapter VII. Next »

Chapter VII.

The nature of prayer in general, with respect unto forms of prayer and vocal prayer — Eph. vi. 18 opened and vindicated.

The duty I am endeavouring to express is that enjoined in Eph. vi. 18, “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.” Some have made bold to advance a fond imagination (as what will not enmity unto the holy ways of God put men upon?) that “praying in the Spirit” intends only praying by virtue of an extraordinary and miraculous gift; but the use of it is here enjoined unto all believers, none excepted, men and women, who yet, I suppose, had not all and every one of them that extraordinary, miraculous gift which they fancy to be intended in that expression. And the performance of this duty is enjoined them, in the manner prescribed, ἐν παντὶ καιρῷ, — “always,” say we, “in every season;” that is, such just and due seasons of prayer as duty and our occasions call for. But the apostle expressly confines the exercise of extraordinary gifts unto some certain seasons, when, under some circumstances, they may be needful or useful unto edification, 1 Cor. xiv. There is, therefore, “a praying in the Spirit,” which is the constant duty of all believers; and it is a great reproach unto the profession of Christianity where that name itself is a matter of contempt. If there be any thing in it that is “foolish, conceited, fanatical,” the holy apostle must answer for it, yea, He by whom he was inspired. But if this be the expression of God himself of that duty which he requireth of us, I would not willingly be among the number of them by whom it is derided, let their pretences be what they please. Besides, in the text, all believers are said thus “to pray in the Spirit at all seasons,” διὰ πάσης προσευχῆς καὶ δεήσεως, and ἐν πάσῃ προσευχῇ καὶ δεήσει, “with all prayer and supplication;” that is, with all manner of prayer, according as our own occasions and necessities do require. A man, certainly, by virtue of this rule, can scarce judge himself obliged to confine his performance of this duty unto a prescript form of words: for a variety in our prayers, commensurate unto the various occasions of ourselves and of the church of God, being here enjoined us, how we can comply therewith in the constant use of any one form I know not; those who do are left unto their liberty. And this we are obliged unto, εἰς αὐτὸ τοῦτο ἀγρυπνοῦντες, “diligently watching unto this very end,” that our prayers may be suited unto our occasions. He who can divide this text, or cut it out into a garment to clothe set forms of prayer with, will discover an admirable dexterity in the using and disposal of a text of Scripture.

But yet neither do I conclude from hence that all such forms are unlawful; only, that another way of praying is here enjoined us is, I suppose, unquestionable unto all impartial searchers after truth; and, doubtless, they are not to be blamed who endeavour a compliance therewith. And if persons are able, in the daily, constant reading of any book whatever, merely of a human composition, to rise up in answer to this duty of “praying always with all manner of prayer and supplication in the Spirit,” or the exercise of the aid and assistance received from him, and his holy acting of them as a Spirit of grace and supplication, endeavouring, labouring, and watching thereunto, I shall say no more but that they have attained what I cannot understand.

The sole inquiry remaining is, how they are enabled to pray in whose minds the Holy Ghost doth thus work as a Spirit of grace and supplication. And I do say, in answer thereunto, that those who are thus affected by him do never want a gracious ability of making their addresses unto God in vocal prayer, so far as is needful unto them in their circumstances, callings, states, and conditions. And this is that which is called the gift of prayer. I speak of ordinary cases; for there may be such interpositions of temptations and desertions as that the soul, being overwhelmed with them, may for the present be able only to “mourn as a dove,” or to “chatter as a crane,” — that is, not to express the sense of their minds clearly and distinctly, but only as it were to mourn and groan before the Lord in brokenness of spirit and expressions. But this also is sufficient for their acceptance in that condition; and hereof there are few believers but at one time or other they have more or less experience. And as for those whose devotion dischargeth itself in a formal course of the same words, as it must needs be in the Papacy, wherein for the most part they understand not the signification of the words which they make use of, they are strangers unto the true nature of prayer, at least unto the work of the Spirit therein. And such supplications as are not variously influenced by the variety of the spiritual conditions of them that make them, according to the variety of our spiritual exercises, are like one constant tone or noise, which hath no harmony nor music in it.

I say, therefore, — 1. That the things insisted on are in some degree and measure necessary unto all acceptable prayer. The Scripture assigns them thereunto, and believers find them so by their own experience. For we discourse not about prayer as it is the working of nature in its straits and difficulties towards the God of nature, expressing thereby its dependence on him, with an acknowledgment of his power, in which sense all flesh, in one way or other, under one notion or other, come to God; nor yet upon those cries which legal convictions will wrest from them that fall under their power: but we treat only of prayer as it is required of believers under the gospel, as they have an “access through Christ by one Spirit unto the Father.” And, 2. That those in whom this work is wrought by the Holy Spirit in any degree do not, in ordinary cases, want an ability to express themselves in this duty, so far as is needful for them. It is acknowledged that an ability herein will be greatly increased and improved by exercise, and that not only because the exercise of all moral faculties is the genuine way of their strengthening and improvement, but principally because it is instituted, appointed, and commanded of God unto that end. God hath designed the exercise of grace for the means of its growth, and giveth his blessing in answer to his institution. But the nature of the thing itself requires a performance of the duty suitably unto the condition of him that is called unto it; and if men grow not up unto farther degrees in that ability by exercise in the duty itself, by stirring up the gifts and graces of God in them, it is their sin and folly. And hence it follows, 3. That although set forms of prayer may be lawful unto some, as is pretended, yet are they necessary unto none, that is, unto no true believers, as unto acceptable, evangelical prayer; but whoever is made partaker of the work of the Spirit of God herein, which he doth infallibly effect in every one who through him is enabled to cry, “Abba, Father,” as every child of God is, he will be able to pray according to the mind and will of God, if he neglect not the aid and assistance offered unto him for that purpose. Wherefore, to plead for the necessity of forms of prayer unto believers, beyond what may be doctrinal or instructive in them, is a fruit of inclination unto parties, or of ignorance, or of the want of a due attendance unto their own experience.

Of what use forms of prayer may be unto those that are not regenerate, and have not, therefore, received the Spirit of adoption, belongs not directly unto our disquisition; yet I must say that I understand not clearly the advantage of them unto them, unless a contrivance to relieve them in that condition, without a due endeavour after a deliverance from it, may be so esteemed. For these persons are of two sorts:— (1.) Such as are openly under the power of sin, their minds being not effectually influenced by any convictions. These seldom pray, unless it be under dangers, fears, troubles, pains, or other distresses. When they are smitten they will cry, “even to the Lord they will cry,” and not else; and their design is to treat about their especial occasions, and the present sense which they have thereof. And how can any man conceive that they should be supplied with forms of prayer expressing their sense, conceptions, and affections, in their particular cases? And how ridiculously they may mistake themselves in reading those prayers which are no way suited unto their condition, is easily supposed. A form to such persons may prove little better than a charm, and their minds be diverged by it from such a performance of duty as the light of nature would direct to. Jonah’s mariners in the storm “cried every one unto his god,” and called on him also to do so too, chap. i. 5, 6. The substance of their prayer was, that God would “think upon them, that they might not perish.” And men in such condition, if not diverted by this pretended relief, which indeed is none, will not want words to express their minds, so far as there is any thing of prayer in what they do; and beyond that, whatever words they are supplied withal, they are of no use or advantage unto them. And it is possible when they are left to work naturally towards God, however unskilled and rude their expressions may be, a deep sense may be left upon their minds, with a reverence of God, and remembrance of their own error, which may be of use to them. But the bounding and directing of the workings of natural religion by a form of words, perhaps little suited unto their occasions and not at all to their affections, tends only to stifle the operation of an awakened conscience, and to give them up unto their former security. (2.) Others there are, such as by education and the power of convictions from the word, by one means or other, are so far brought under a sense of the authority of God and their own duty as conscientiously, according unto their light, to attend unto prayer, as unto other duties also. Now, the case of these men will be more fully determined afterward, when the whole use of the forms of prayer will be spoken unto. For the present I shall only say, that I cannot believe, until farther conviction, that any one whose duty it is to pray is not able to express his requests and petitions in words, so far as he is affected with the matter of them in his mind; and what he doth by any advantage beyond that belongeth not to prayer. Men may, by sloth, and other vicious distempers of mind, especially by a negligence in getting their hearts and consciences duly affected with the matter and object of prayer, keep themselves under a real or supposed disability in this matter; but whereas prayer in this sort of persons is an effect of common illumination and grace, which are also from the Spirit of God, if persons do really and sincerely endeavour a due sense of what they pray for and about, he will not be wanting to help them to express themselves so far as is necessary for them, either privately or in their families. But those who will never enter the water but with flags or bladders under them will scarce ever learn to swim; and it cannot be denied but that the constant and unvaried use of set forms of prayer may become a great occasion of quenching the Spirit, and hindering all progress or growth in gifts or graces When every one hath done what he can, it is his best, and will be accepted of him, it being according unto what he hath, before that which is none of his.

« Prev Chapter VII. Next »

Advertisements


| Define | Popups: Login | Register | Prev Next | Help |