THE LIBERTY OF PRAYER Aſſerted, and Garded from LICENTIOƲSNESS.
By a Miniſter of the Church of England.
LONDON: Printed by R. ROBERTS, and are to be Sold by the Bookſellers in London and Weſtminſter. MDCXCVI
THE Deſign of this little Tract is not to make or Widen any Breaches: But rather to contribute ſome Endeavours towards the Healing of thoſe Wounds which Angry men delight ſtill to Vex and Torture: Nor would I Expoſe Prayer as Cheap and Contemptible to any, But make it Eaſy and Familiar to all. That ſuch as have but little Liſt to it, or Kindneſs for it, may ſee what Need there is of it, and be Quickened to it: And that others who have more Inclination this way, but find many Rubs and Perplexities lying before them, may ſee the Paſſage clear'd, and perceive that there are no ſuch Difficulties in it, but what any ordinary man, who means well, may Eaſily deal with: And ſo be Encouraged to proceed, And not Drag on Heavily, but find the Duty a Delight, And Serve the Lord with Gladneſs.
I confeſs the firſt Occaſion of this Diſcourſe was given by ſome Paſſages in Two Sermons upon Eccleſ. V. 2. Preach'd and lately Publiſh'd by a Reverend and Learned Doctor, whoſe Name I forbear to mention, Not for dread of a Stab from his Pen: But out of Regard to his Perſon, as well as Place, both upon the Account of what I have heard him, long ago, ſpeak from the Pulpit, in Defence of the Faith, Doctrine and Religion of the Church of England, expreſſed in her Articles: And alſo what I have ſeen, of late, in ſome of his Writings from the Preſs, to the ſame Intent: Particularly his juſt Zeal to Vindicate the Goſpel-Doctrine of our Bleſſed Saviour's Satisfaction, againſt the Paganiſh Principles of ſuch as imploy their Parts and Wit to Ridicule it.
Nor do I take upon me any Crimination of the main Contents of thoſe very Sermons, in which yet there is ſomewhat that I make bold to Reflect on. For as I know how greatly they are in Vogue with many, (who perhaps may like the Eriſtical ſquabling Subject, better than they do the old Anti-Remonſtrant Author:) So I profeſs my ſelf Beholden to him, for ſome curious Notions I learned from them: And do find a great deal more, wherein I heartily Subſcribe and Conſent to him: And all along, give him the due praiſe of his exact Method, his elaborate Periods, his ſurprizing Turns of Wit, and Quickneſs of Expreſſion. But there are other Words and Things he has dropt here and there, which, in my apprehenſion, ſeem not ſo agreeable to the Genius of the Goſpel: at which indeed I have ſtumbled: and am afraid they may have but a ſorry Effect, in giving Prejudice to many more conſiderable than my ſelf: Yea to give the Enemies of the Lord occaſion to Blaſpheme: And to ſtartle the pious Souls of Weak Chriſtians, and make them afraid to Stand faſt in the Liberty wherewith Chriſt hath made us Free.
Not every florid Harangue trimm'd with Witticiſms, and pointed with Sarcaſms, to make the Juvenile Academicks Merry, is the moſt Edifying diſcourſe to Better the World. I can remember ſince ſuch Athenian Entertainments were Tranſporting Muſick to my ſelf: which now I Abhor as the moſt harſh and grating Noiſes. And I cannot applaud that for the Beſt Sermon, which makes the worſt part of the Audience moſt Sport. May I be ſo happy to ſpeak to the Conſcience and Satisfaction of Serious and Experienced Chriſtians: And I am in little care to Tickle the wanton ears of Novices in Religion, and Scoffers at Devotion.
But ſo far as I have ſomewhere briefly made bold to touch upon this Reverend Divine, 'Tis not in the bitter Satyrical ſtrain, wherein he has of late thought fit to handle his learned Brother. Indeed, (as ſome are ſtartled to obſerve a new ſort of Calvinian Rigor, and ſuch boiſterous Blaſts from that Point, which has a Name for the Mildeſt Quarter, ſo) I cannot but Admire to ſee men ſo freely deal their Blows, and let fly at others, for Inſufferable Inſolence both of Stile and Temper,Animadv. p. 353. crying out of them for Infinitely Scornful, and Extreamly Spightful: Thus ſeeming to Forget that Duty which (ſay they) every man owes both to Decency and himſelf, always obliging him to ſpeak only as becomes him, however Adverſaries provoke him. A good Rule, ſo apt to be forgotten, That he whom moſt tongues do praiſe for teaching us the Governnment of the Tongue, complains It is a piece of Morality which ſober Nature dictates, and yet in Controverſies many of our greateſt Scholars ſeem totally to have Unlearn't it: Managing Diſputes in Religion with ſuch Virulence, that one would think the Diſputants had put off much of Humanity,Dec. Chriſt Pi. p. 279. before they came thus to treat of Divinity.
Nor ſhould I have ſaid any thing at all wherein this Author might have thought himſelf concerned, had not I fear'd, his Reflections might Hurt others, more than mine are like to Damnify him. But being equally Engaged with him in the Common Cauſe of Preaching the Goſpel, As far as I underſtand it, Wo to me if I do it not. And when I know that Goſpel to be no Servile Yoke, but a Law of Liberty: As ſuch therefore I do appear for it. And whoever cry out of a Gap opened to Licentiouſneſs, I think we ſhould be in as much care to Maintain the Liberty, as to prevent the Abuſe. Or elſe they who complain ſo much of the Prieſt-Riding, (however abuſively they are wont to apply it; Yet) may pick out matter for a juſt Charge, That we Handle the word of God deceitfully, and Shun to declare to them all the Counſel of God: And like Lords over his beritage, and Harder Maſters than Chriſt, withhold from them what he has Granted them: And Tie them up, where he has ſet them Free.
It will be no Surprize to me, If I find the Reward ſo commonly beſtowed on ſuch as write Irenicums, for Adjuſting and Compounding Litigious matters, i. e. To be pincht on both Sides. The Anteſignani that lead Contending Parties, thô all to pieces in every thing elſe, yet can meet and hold together, like Sampſon's Foxes, to carry Firebrands, and ſet the Fields all in a Flame. I know what the Moderate man uſes to be taken for, among ſuch furious Drivers: But I muſt beg their pardon, If I cannot take them for any of the beſt Judges. I had much rather be determined by our late moſt Reverend and Renowned Primate, (whoſe great Soul much diſdain'd the mean Service of our Squibbing Boutefeus, that fill the Church with endleſs Noiſe, and Heat, and pother, about the Mint, Anniſe and Cummin: But was for having all ſuch Bones Buried before his Own); and I cannot forbear to quote a Golden Paragraph, worthy of ſuch an Excellent Author, in his Preface to a Collection of Biſhop Wilkins Sermons, vindicating the moſt deſerved Fame of that Right Reverend Prelate; ſays he, I purpoſely mention his Moderation, and likewiſe adventure to Commend him for it; Notwithſtanding that this Vertue, ſo much eſteemed and Magnified by Wiſe men, in all Ages, has of late been Declaim'd againſt with ſo much Zeal and Fierceneſs, and yet with that good Grace and Confidence, as if it were not only no Vertue, but even the Sum and abridgement of all Vices. I ſay, notwithſtanding this, I am ſtill of the old opinion, That Moderation is a Vertue, and one of the peculiar ornaments and advantages of the excellent Conſtitution of our Church, and muſt at laſt be the temper of her Members, eſpecially the Clergy, if ever we ſeriouſly intend the firm Eſtabliſhment of this Church, and do not induſtriouſly deſign, by cheriſhing heats and diviſions among ourſelves, to let in Popery at thoſe Breaches.
I break not in upon any thing that is Eſtabliſhed, nor confront whatever for Decency and Order is Appointed: being well ſatisfied, That I can be a Member and Miniſter of the Church of England, and yet the Lord's Free-man. Yea whenever I look towards Rome, I cannot but bleſs his Name, That by the Grace of God I am Where, and What I am.
But I cannot think they are True to their Lord, nor Juſt to their Church, nor yet Kind to their Brethren, who would have men under their Girdle, where the Lord, and the Church both has left them at Liberty. What is ſo Graciouſly Given and Granted, I do Plead for, in behalf of every one that ought to Share in it. And if thou art contented with this, Reader, and craveſt no more, Take ſo much Liberty, without ſcruple, and much good may it do thee: And ſo Farewell.
PAge 4. line 9, dele the p. 17. l. 3. after ra•ſe r. our. p. 78. l. •. dele•e. Part II. Chap. 2. Sect. 1. l. 1. after Combin'd r. H•…many.
THE Liberty of Prophecying (which is a Diſputable Priviledge, and not belonging to many,) hath been Aſſerted by a famous Author: And why may not any one Aſſert the Liberty of Prayer, which is a Priviledge Uncontroverted, wherein every one in the World hath a Right? Should not a People ſeek to their God? Is not only the voice of Scripture, but the very Suggeſtion of Nature, to every Reaſonable Creature, who in the ſenſe of his Wants, is taught to Seek out for Supply; And when any thing ails him, to cry O God! And look out for Help from Above.
2The ſame Light which ſhews us a God, teaches us alſo the Veneration of that Almighty Being which is ſo Superlatively Excellent. Pſal. 86.9, 10. All Nations whom thou haſt made ſhall come and worſhip before thee O Lord: And ſhall Glorify thy Name. For thou art Great, and doſt Wondrous things: Thou art God alone. No Ethnicks that ever own'd any Deity, have denied Invocation: which is as the Bucket whereby we draw out of God's Infinite Fulneſs, to ſupply our wants. Even thoſe rude Seamen, Jon. 1.5. Cried every man to his God. And St. Paul tells us, Rom. 10.12. There is no difference between the Jew and the Greek, For the ſame Lord over all is rich unto all that call upon him. 'Tis the Reaſonable Service which every Wiſe conſidering man muſt needs chuſe and perform. Nor can we make any better Uſe of the Reaſon which God hath given us to Know Him: or of the Speech wherewith he hath endowed us to expreſs his Glory. Indeed our very Precarious Beings call us to Prayers: As all Weak things are taught by the Dictates of their own Nature, to make towards, and Lean upon, that which will Support them: The Hop, the Vine, the Ivy, (that cannot ſtand Themſelves,) With their wires and Tendrils catch hold on ſomewhat elſe to bear them up. So what ſhould poor Derivative Creatures but repair to the Almighty Giver, to be alſo the Continual Preſerver of their Being? When we feel our-ſelves ſtill verging to Nothing, And that we have3 no power to hold our Souls in Life one Moment: Whither ſhall we betake our ſelves, but to the Root of all Being for Support? And in the want of every thing, whither but to the Fountain of all Goodneſs, for Supply? We hang upon Him ſtill for our Being, and all the Comforts of it; who continues to Create us every moment. And Prayer is the Souls Flying back again to Him from whom it came: Who exacts our Devotions, as the Sun draws Vapours from the earth: Not to retain them for his own Benefit, but to rain them down in Showers of Mercy upon us. The Debt is owing to him, but the paying of it, only Advantageous to ourſelves: And in ſerving him, we ſerve our own beſt Intereſt.
He commands indeed many things above the power of Nature, to bring us upon our Knees for his Grace, that where our ſtrength ends, there our Prayers may begin: And that we may Seek for that in Him, which we have not in ourſelves. And tho the infinitely Wiſe and Good needs neither our Confeſſions, to Inform him of our Wants, Nor our Petitions to make him Inclinable to Relieve them: Yet he will be Enquired of by us, to do for us: And notwithſtanding He Blots out our Tranſgreſſions for his Own Sake: Yet he Calls on us to Call upon Him: And bids, Put me in Remembrance: Let us plead together: Declare thou, that thou maiſt be juſtified. Iſa. 43.25. and 6. And by this means we come to Bethink ourſelves,4 From whence it is that we have all: That we may not impute to our Good Luck, what we owe to the Divine Bounty: Nor Undervalue the Favours of Heaven, coming ſo Lightly by them, without any Seeking. He will have us exerciſe our Repentance towards him, our Dependance upon him, and our Affiance in him: So to Diſpoſe us for the the Reception and Fruition of what we would have from him. And therefore Invites us to his Gates, that he may load us with his Bleſſings: And commands us to Ask, and Seek, and Knock, That we may receive, and Find, and Enjoy. This Key the Gracious God is pleas'd to put into our Hands, That we may go to all the inexhauſtible Treaſures of his Bounty, even as we go to our Table for Meat. That we who are ſo Indigent and Beggarly, may be throwly furniſhed with Him, who is Able to do exceeding abundantly, even above all that we ask or think. And O how well is it for us! And what riches of Grace from the Lord of Love, That the Gates of Heaven ſhall be open'd at our Knocking: That a Supply ſhall be Granted for our Asking: And that our diligent Seeking ſhall be rewarded with Finding Eternal Glory! O how would the Courts of Kings be thronged, if their Gates and Hearts and Hands were ſo Open to all Comers? If it were no more, but Come and Ask and Have?
5It is not more needful for a Creature to live in Dependance on his Maker and Preſerver, But it is as full of ſweet Satisfaction, for poor frail Inſufficient wretches, who Want every thing, and lye open here ſtill to all Changes and Troubles and Dangers, To have an All-ſufficient Helper, and the ſafeſt Sanctuary to Repair to, and Solace our ſelves in. O what ſhould we do, and whither Betake our ſelves, if we had not this Happy Retreat to turn in at? If left Deſolate to ſhift for our ſelves, and make us a Happineſs or want it? O Kind word then from a Good God, Come unto me, and Call upon me. As if he ſhould ſay, Unload your heavy Hearts with me, And Caſt your Care upon me: Make known your Requeſts to me, and put the matter into my Hands; And I will take Care of you, and Provide for you. O the eaſy Acceſs that a poor ſoul has to the Throne of Grace! Where (as the good Biſhop Hall ſpeaks,) it is not Death to draw nigh, before the Golden Scepter be extended. No Time out of ſeaſon, No Perſon ſo inconſiderable, No Words ſo ordinary, no Boon ſo big, No Grant ſo hard, as to give the hearty Supplication a Repulſe, But riſing like a thin Miſt from the earth, it returns in a plentiful Rain of manifold Bleſſings.
Our kind Redeemer chides us that we make no more uſe of this ſweet and bleſſed Advantage. Joh. 16.24. Hitherto ye have asked nothing in my Name; Ask and ye ſhall receive, that your joy may be full. And how well do we deſerve to go without6 that, which we count not worth ſo much as the Asking for? O that we ſhould be ſo Liſtleſs to do our ſelves Good, when the God of all Grace is ſo Willing to be Kind? As it was ſaid of the Emperor Severus, (Moleſtius erat illi nihil peti, quàm dare,) It troubled him more to be Asked nothing, than to give much. And to the Courtier that made not bold with him, he would ſay, (Quid eſt quod nihil petis?) What's the matter, thou askeſt no Boon of me? Let me know what thou wouldſt have, that thou maiſt not complain, Thou art never the better for me. So does the Lord of Love delight to ſee the Face of his Spouſe, and to Hear her Voice. Cant. 2.14. He ſollicites for Suiters, Joh. 4.23. Waits to be Gracious: Loves the Opportunities of diſpenſing his Favours: And bids, Look unto me and be ſaved, all the ends of the earth. Iſa. 45.22. So far is he, (who knows what Need we all have of Him,) from Diſcouraging any to Approach him, That he gives free leave and Licenſe to every one. All may come that Will. Nay it is not As they Will, But he has made it their Duty to Come: and all muſt be Supplicants or Rebels.
It is not then the Liberty to Pray or Not to Pray, that is to be Diſcourſed of: But the Permiſſion that every one has, to frequent the Throne of Grace: The Boldneſs to Ask, Seek, and Knock at Heaven's Gates: Yea and chiefly, The Freedom of Addreſs, any Where, at any Time or in any becoming Manner. Thô it be not at the7 Church, nor within Canonical Hours, nor juſt in this or that Mode and Form.
We are indeed Bound to it: But yet we muſt make a Free will offering of it, and be Volunteers at our Prayers. For if it be a Forced-put, it is not Religion. Beaſts might, but Men muſt not, be Dragg'd to God's Altar: nor be Threatned with Happineſs, nor Clubb'd into Heaven. No compulſion here, but by dint of Argument, and the charms of Perſwaſion: When we are ſo Convinc'd and wrought upon, that we know not how to Stand out againſt that, which appears every way ſo Rational, Needful and Beneficial.
This Liberty of Praying, (i. e. All the Liberty which Nature and Scripture give: So as not to run into that Licentiouſneſs, which I ſhall take care to Gard it from in the Second Part of this Diſcourſe): It may be conſidered, Not only as to the Leave and Encouragement Given, from Heaven, to our Prayers: And the fair Invitation made, (with Aſſurance of good Welcome and Happy Succeſs, to All Fleſh that come to Him,) by the God that Heareth Prayers: (And who is pleaſed therefore to put that property among his Titles, As a mighty Attractive, to draw us with comfortable Expectation, to Him:) But the Liberty of Praying will admit of a more particular conſideration, with reſpect to the Matter, Manner, Time and Place of Prayer: And the Perſons, both Praying, and Prayed for.
FOR the Matter of Prayer, or the Petenda which we may put on for: There is a very Large Grant, and as much Scope given as any one can tell how to wiſh. Mat. 21.22. All things whatſoever ye ſhall ask in Prayer, Believing, ye ſhall receive. It leaves out nothing Deſirable, that a man can Need, or has the Boldneſs to Crave. But yet when words are too Wide for the Matter, they muſt be Limited according to the Mind of the Author. Which Rule is here to take place; For who can imagine that our Lord would put us upon Praying for things Ʋnlawful? things that would Diſhonor him to Grant, and Ruin us to Have? which yet would be comprehended under All things whatſoever, taken without any Limitation. Who can imagine, That he ſhould ever countenance the Wanton Praying for Health to fulfil his Luſts? Or the Malicious for opportunity to execute his Rage? Or the Ambitious for High places to gratify his Pride? Or the Covetous Praying for the Death of all that ſtand between him and an Eſtate? Or the High-way man forrich Booty, and Succeſs in his adventures and Villany.
Men may be aſhamed to make their Tongues the Index of their Minds, as to ſuch Extravagant9 Deſires, which yet notwithſtanding may find harbor in their Hearts. But theſe wild and wicked Requeſts, be ſure, are none of the Petitions which our Holy Saviour emboldens us to offer. The Devil, that is very free of what is none of his own, will promiſe without Exception, as he did to Chriſt himſelf, All theſe things will I give thee. But by our Lord's All, we muſt never underſtand any more than is Lawful and convenient: What is Fit for us to Ask, And what he has promiſed to Beſtow: i. e. The Kingdom of God, and his Righteouſneſs: With the addition of ſuch Worldly Appendages, as his Wiſdom knows proper and Good for us. Spiritual accompliſhments, and Temporal Advantages too: Even all needful to bring us to Heaven: And, till we reach thither, to Support us on Earth. But we muſt not offer Ʋnreaſonable Requeſts, To have all that a roving Fancy can tower up: Or for Impoſſible things, That God ſhould falſify his Word, to ſave us without Holineſs: Nor put him upon the expence of Miracles, to make us on a ſuddain, The moſt Learned or Great in the world: Nor Limit the Holy One to juſt the particulars of our naming: As the mother of Zebedee's children, That the one might ſit on the Right, and the other on the Left Hand, in his Kingdom: Nor Tempt the Lord our God, to turn Stones into Bread, Asking to be fed in our Sloth, and careleſneſs to help our ſelves.
But All things we have Liberty to ask, That make for the Glory of our Lord, and for our own real Good here, and our Eternal Salvation hereafter. 10Indeed what he would have us Importune our Father which is in Heaven for, He hath given us a Catalogue of, in that beſt Platform of Prayer, by which all ours are to be Modelled: i. e. To mind firſt the Glorifying and Pleaſing of God, And then the Serving of our own turns. The Bleſſings of Wiſdom's Right Hand, Such as the Pardon of ſin, the Knowledge of our Lord's Will, the Graces of God's Spirit, and Eternal Life, We are to pray for Urgently and Abſolutely, Becauſe the things cannot chuſe but prove for our Good: And we cannot Glorify God, and do Well without them. Light and Grace, and Sanctification, and the Spirit of Supplication, we muſt ſeek before Gifts, and Peace, and Conſolation: Becauſe we may go Weak and Troubled to Heaven: But if we know not God's ways we ſhall not Enter into his Reſt: And without Holineſs no ſeeing the Lord.
Then the World's Good, and what concerns our preſent Well-being in it, As Food and Raiment, Health and Eaſe, Deliverance and Quiet, Fruitful ſeaſons, and Proſperous circumſtances, We may pray for too; and not count it Carnal to Seek after even thoſe things which the Gentiles do; When our Heavenly Father, not only knows we have Need of them, but alſo by his Command, makes it our Duty to Ask them: And by his Promiſe, gives us Encouragement to Ask in Hopes of Receiving them. We may Beg ſo much of the World's Good, as will really do us Good: Yea and deſire what ſhall Comfort, as11 well as Support us: In caſe it do not Hinder, but Promote, our Duty. Tho' we dread the Beſt things of this World, for our Portion, Yet even theſe temporal Fruitions are deſirable, on Condition, That we may thereby Honour our Lord, and Secure our Salvation. For we are not ſure, that thoſe Means will effectually promote theſe Ends. God knows whether we ſhall be Better, in a Rich, Healthy, Proſperous, Or in a Poor, Sick, and Troubled ſtate. He is ſometimes Kindeſt to us, In Denying us what we are Eagereſt upon. The Chuſing of our Inheritance for us then, we had beſt Refer to Him: And be well pleaſed to be at his Finding, however he is pleaſed to uſe us.
But yet in the Conditional Petition even for Temporal things, we are not ſo Tied up, as to ask what comes to Nothing at all, and leave the matter juſt as we found it. There is more Liberty here, than for the Sick man to pray as much for the Continuance or Increaſe of his Diſeaſe, as to have it Mitigated or Removed. The Requeſt may be Abſolute, only attended with a ſignified or a Silent Submiſſion to the wiſe and good Diſpoſal of the great Lord of all, tho' he ſhould determine otherwiſe. We may heartily Deſire the thing: But yet not be ſo Set upon it, as to deſire it in any Caſe, Tho' God ſhould be Offended, or our Souls Damnified, if not Undone by it. We may deſire Honor, the better to ſerve the Publick Good: And Wealth, more to Honor the Lord, and Cheriſh the Poor, with12 our Subſtance: And Health, and Strength, and Length of Days, That we may be more Serviceable in our generation, and bring greater Glory to our Heavenly Father. Provided ſtill, we humbly Beſign our Wills to His, and take it Patiently, Tho' we be Croſs'd, and fail of our Wiſhes: Yea perſwading our ſelves, then, It is Beſt for us, that ſo it ſhould be. The World's good things we muſt deſire but Sparingly, As not being ſure but they may Succeed no better to us, than the Quails to the Iſraelites, to make us the Worſe for them. But Covet earneſtly the Beſt Gifts, thoſe Holy qualifications, and Heavenly Bleſſings that Accompany Salvation, which will certainly do us Good, and make us Happy. Whether we come in, or be left out of the Diſtribution of ſuch Common Favours, as God, with an Indifferent hand, ſcatters among all ſorts of men, That we may be Remembred with the Favour which He bears to his People, and Viſited with the Joy of his Salvation. Little need have we to mind the Stuff here, when all the Good of the Promiſed Land is before us. And how well may that be called All, which takes in whatever the Largeſt Soul of man can wiſh?
His is the Power, to whom we Pray: And his Hand is never Shortned, But with the greateſt Eaſe, can Effect whatever we would have. 13Let us not then be Streightned in our Prayers, when we have ſo much Liberty given us: And we cannot Open our mouths ſo wide, but He whoſe Gift is Eternal Life, has promiſed to Fill them: And to pleaſure us not only to the Half, but even the Whole of his Kingdom. And what more can we Ask or think, than All Heaven, and Glory everlaſting, with whatever is Conducing Here, to bring us Safe thither?
Poor Chriſtian, who art Humble and Contrite, Trembling at Gods Word, Be not Modeſt in thy own Wrong: When thou art allowed to Enlarge thy Deſires as wide as to what's Infinite: Loſe it not for want of Asking. Thou mayſt think a Crown and Kingdom, moſt Glorious and never failing, too Good for thee, a Sinful wretch, to expect: But they are not too Great for the God Infinitely Good, to Beſtow. This is the drift of all thy Prayers: No leſs thou art to beg, than Chriſt, and with him All things: In this world, the Knowledge, and Love, and Obedience of Gods Truth, and in the world to come, Life everlaſting. And that End of thy Faith, The Salvation of thy Soul, as it muſt be the Aim, ſo it will be the Conſequence of thy Prayers. For whoſoever ſhall Call on the Name of the Lord ſhall be Saved. Rom. 10.13. Do but Ask as thou ſhould'ſt, and thou ſhalt Have what thou Wilt.
THE Liberty of Praying is not ſo great for the Matter, But it is yet greater for the Manner. If Men will not go to Tye us up, where God hath left us Free. For tho' our Lord hath Limited us, as to the Particulars to to be asked: So, that we are to ask nothing, but what may be Reduced to ſome of the Heads which he hath preſcribed: Yet who could ever think that he tyed us up only to thoſe very Words? When as all Supplicants ſtill, (together with, or without thoſe,) have been accuſtomed to other Words: And yet not feared to tranſgreſs the Order of our Saviour.
But by this Liberty of the Manner of Prayer, I underſtand, The Freedom and Boldneſs of Addreſs: Uſing of the Voice or not: Long Prayers or Short: Plain or Elegant: This Poſture or that: A Form or none: One Form or another: Chuſing which Part ſhall go firſt: And Altering, Adding, or Diminiſhing, according as we ſhall judge moſt Agreeable and Beneficial to our ſelves and others.
NOtwithſtanding the infinite diſtance between us, and the moſt High God: We are encouraged to come Boldly to the Throne of Grace. Heb. 4.16. Provided we Remember that we are Creatures, We are not to forget that we are Children: Children indeed of the moſt High: Yet Behold, God is Mighty, and Deſpiſeth not any. Job 36.5. As we muſt Manage our priviledge ſo that the Goodneſs of God may not cauſe us to forget his Greatneſs: (as the Doctor gives a good Caution:)Serm. p. 112. So, Vice verſâ, That his Greatneſs may not cauſe us to forget his Goodneſs. As it is ſaid of Luther, That he prayed, (Tantâ Reverentiâ, ut ſi Deo, Tantâ Confidentiâ ut ſi Amico: So Reverently as to God, ſo Confidently as to his Friend. For tho' God be the greateſt King, Yet he takes not ſo much State as the Meaneſt For what King keeps a Court ſo Open, as to give Admittance to All Comers? Or tho' they Get in, every one muſt not look to Speed. But he that lives never ſo Obſcure on Earth, may go when he will, and Speak to the King of Heaven: Who not only Authorizes our Acceſs, but Invites us into his Preſence: And likes us ſo much the Better, the More we ask: And is Kinder and Better to us, than all the beſt16 and deareſt Friends we have in the world.
God's Children have not received The Spirit of Bondage again to Fear: But the Spirit of Adoption whereby they cry Abba Father. Rom. 8.15. Not to Fear? Why 'tis Madneſs not to Fear Him, at whoſe mercy we lye, and who hath the Power of us, to do what he will with us: No ſuch Hearts-eaſe, as to feel our hearts ſoftned into an Awful regard of the Glorious Majeſty of the World, To Reverence his Name, and to be afraid to Loſe and Offend Him. Such as Fear him are call'd upon to Praiſe him. Pſal. 135.20. His filial Fear is not Inconſiſtent with his cheerful Praiſes. Who do ſo Fear him, have indeed moſt cauſe to Praiſe him, That by his Grace, he has wrought them to ſuch a Childlike diſpoſition. Nay the very repreſentations of God as a Terrible Judge, a Conſuming Fire, may do us the greateſt Kindneſs, To Haſten our flight from the Wrath to come: (As any one would give us cauſe of many Thanks, to Affright us from a deadly Precipice, upon which he ſaw us ready to run and to be Ruined:) But then the Fear which God's children have of him, is not a Slaviſh tormenting Dread, to affright them from Him, But ſuch a Caution and Circumſpection, as drives them out of dangers Home to Him, to Shelter under his Wings. Still they are to look upon him, clad in Garments of Salvation, as well as of Majeſty: Benevolous to his Creatures, and eſpecially Good to the Soul that Seeks him: Not Hard, but only17 to be Provoked: and eaſie to be Intreated: Full of Invitation, and all Encouragements and Endearments, to raiſe Hope, and enflame our Love. Not inviting us to Him, for any Ends upon us, but only to be Good to us: Loving all the occaſions to Exert his Bounty, and can deny the children of his Family no reaſonable Requeſt. Yea as much delighting to Give, as we to Receive: As the Mother is no leſs pleas'd to have her Breaſts Drawn, than the Child to Suck. Nor does he part with his mercies, as one that is with Difficulty drawn to it: But only ſtays, till we are Ready to receive the things we ask, i. e. indeed till they will do us Good. (For till we are Ready for them, they are not Good for us.) And our Prayers are not to make him more Willing, but to make us more Prepared.
We muſt not go to God then Diſcouraged with a Servile Dread, but repair to Him, as to a Father: Tho' offended, yet Willing to be Reconciled: And therefore puts us on to Ask our Pardon, that we may Receive it. And that he〈◊〉will not Clear the Guilty, ſhould yet be no Terror to any pious Souls in Chriſt Jeſus, Who are Accepted in the Beloved, even as if they had not Sinned. And Who ſhall lay any thing to the Charge of Gods Elect? When there is nothing in God Againſt them, but all For them. He that is of Purer Eyes than to Behold Iniquity, Sees none in them, but what he has received an Attonement for. And ſo for all the Faults in them, Fury is not in Him. He is a Friend even to Sinners,18 in Him that hath Satisfi'd for their Sins When they Look unto Jeſus, That is their Worſhipping towards the Temple, where God is Propitious. And when we are apt to be Aſtoniſhed at the infinite Greatneſs and Majeſty, the Juſtice and Purity of God, Let us Bethink ourſelves, That yet we have to do with a God Satisfied for our Sins; and, in the Son of his Love, Reconciled to our Souls. And thô we have no other Door of Admiſſion into the Divine Preſence, Yet we have Boldneſs, and acceſs with Confidence, thrô the Faith of Him, who is The Propitiation for our ſins. Out of this Angel's Hand, the Smoak of the Incenſe that comes with the Prayers of the Saints, aſcends up before God with a grateful Perfume. Rev. 8.4. And nothing fails that is put into his Hands, who Heartens all his members and followers, John 15.7. If ye abide in me, and my words abide in you, You ſhall ask what you will, and it ſhall be done unto you. Having therefore Boldneſs to enter into the Holieſt by the Blood of Jeſus, And ſuch a high Prieſt, as is Holy, Harmleſs, Ʋndefiled, Separate from•••ners, and made Higher than the Heavens, where he Ever lives to make Interceſſion for us: And is Able alſo to ſave to the uttermoſt, all that come unto God thrô Him: We are to Draw nigh with a true heart, in full Aſſurance of Faith. Heb. 7.25. and 6. Ch. 10.19, 22.
Upon this Satisfaction and Mediation of the Beloved of God's Soul, In whom he is Well pleaſed, is grounded all (the〈…〉〈 in non-Latin alphabet 〉) that Freedom19 of Speaking uſed by the Children of God, which makes them ſo Bold with their Heavenly Father: And yet no more Bold than Welcome. This makes them ſo Importunate and preſſing, Yea ſo Daring, as even to Argue and reaſon the caſe with their Maker and Judge: and as it were, to Quarrel with his Mercy: (as Biſhop Hacket expreſſes it.) Chriſtian Conſol. p. 129.To enter the Liſts with Omnipotence, and Wreſtle for the Bleſſing: To Capitulate and Plead with God, by Arguments drawn from his Promiſe, his Mercy, his Glory, his Son's Merits: and their own Neceſſities, Experiences, Hopes, and Dependancies. Not thinking ſo to Change Him, But to Excite that Faith in him, which their Prayers are to Lean upon. As Prayer, reciprocally, ſtirs up and Enflames our Faith: When we eye the Promiſes of God, and take the Boldneſs to ask, all that he has the Goodneſs to Promiſe. Remember thy Word unto thy ſervant, upon which thou haſt cauſed me to Hope. Pſal 119.45. And to put the God of Truth in mind of his Promiſe: To ſpread before him (the Chirographum) his own Handwriting, How Powerful muſt it be to Prevail with him? As Melancton ſaid of Luther, He over-heard him at his private Prayers, as if he had had ſome body to diſcourſe withal, in the Room with him. And as S. Chryſoſtom obſerves of the woman, Mat. 15.27. (〈…〉〈 in non-Latin alphabet 〉) The poor woman turn'd Philoſopher, to Diſpute the mercy out of Chriſt's hands: Truth Lord,20 yet the dogs eat the Crumbs that fall from their Maſters Table. Thus the Violent take the Kingdom of Heaven by Force: By ſuch Striving in Prayer, and improving all the advantageous ſeaſons of Addreſs: Putting on ſo far, till ſome may count them Rude and Sawcy, That they may not fail to Speed, for ſparing to Speak. Tell not the troubled heart of Modeſty,Chriſtian Conſol p. 128. 'Tis a Complement it will not be tyed to: (ſaid the Biſhop of ours that was called a ſecond Chryſoſtom, for his Golden ſayings:) The Paſſions of an Afflicted Spirit are not in good compaſs, till carried beyond ordinary Rule and faſhion. Vehemence of Zeal will Break out, and Tranſport the devout Soul ſo far, as a cold Heart will think Ʋnſeemly. As Gehazi would have thruſt away the Mournful Shunamite, for her Rudeneſs, 2 Kings 4. When ſhe ran and catch'd the Prophet by the Feet: But he excus'd for her, verſe 27. Let her alone, for her Soul is vexed in her. When we are upon the Stretch in Prayer, As Elias ſtrain'd himſelf, (〈…〉〈 in non-Latin alphabet 〉) Jam. 5.17. This is the Vis Deograta. Tertul. Such a Forcible Attempt upon our Lord, As he will not Chide us for. And ſo does the Almighty God delight to be Overcome, and yield to a Man, To the man, that is ſuch a Paſſionate Seeker, Intreating his gracious Favour, with the whole Heart. And this is the Reſiſtance that makes the Devil Fly: But he never ſtirs at the Recital of a few Liveleſs words of courſe: Nor is at all concerned to21 Hinder the Prayer, that is no Praying in the Holy Ghoſt.
Indeed it ill beſeems them to make ſo Bold in Prayer, who take all profane Boldneſs elſewhere. But it well becomes the Children of the Kingdom, who know whom they have Believed, to be Bold in their God, and Delight themſelves in the Lord. Not to be Dragg'd to Prayer, as their Drudgery, which they do only becauſe they Muſt: Nor to hang back, as afraid to ſpeak to their Father: But count it Good for them to Draw nigh to God: And go to him, as the Center of their Reſt, and their Exceeding Joy. Taking his Service for Perfect Freedom, A Labour of Love, A ſweet Heavenly Imployment, and a matter of the chiefeſt Delight.
Now that we are not clogg'd with coſtly Sacrifices, and an intolerable Yoke of Ceremonies, as of old: But ſomewhat that coſts us a great deal Leſs, will be much Better taken: And nothing now indeed is asked, but what is Cheap to be given: Nothing impoſed, but what we may make Pleaſant to be performed: Under this Goſpel-Diſpenſation, we ſhould have a Goſpel Spirit, Rejoycing in the Service of our Lord, who hath Pleaſure in the Proſperity of his Servants. While others lye without, Eſtranged from Him, And are only Troubled, whenever they Remember Him: His Children Thirſt after him, Run to him, and find ſweet Welcome with him. At this Retreat they turn in, and under the Shadow of his Wings are Safe and Quiet,22 Eaſy and Comfortable, whatever happens. And whoever ſhuns, or objects againſt the Service, All the world ſhall not put them out of Conceit with that, in which they have found ſuch Heavenly Satisfaction. They will rather be driven out of the World, than out of their Prayers. (As Daniel would Venture being caſt into the Lyons Den, rather than forbear to Pray and make Supplication before his God: Counting it a more Material point to Secure his Prayers, than to Save his Life.) For that they have never ſuch Joys as on their Knees, And their Prayer-Times are the ſweeteſt Times of their lives: When Heaven is Opened to them, and all the Goodneſs of the Lord paſſes before them, And they are not ſo Dazzled at his Glory, but they ſee the Joy of his Salvation: See his Face with Joy, And find him Favourable to them, Praying to Him. Job. 33.26. And feel then what they deſire might be continually Felt, Themſelves q. loſt in an infinite Ocean of Sweetneſs.
No great Man ſo Eaſy to be ſpoke to, and dealt with, as the Great God. We may tell him all, and pour out our very Hearts before him, As we would into the Boſom of our moſt Dear and Intimate Friend. And if our Heart condemn us not, for Regarding Iniquity in it, Then have we Confidence towards God, and a great Liberty of ſpeaking, when not checkt with the Conſcience of Allowed Guilt. Yea tho' we know our ſelves to be Sinful, Yet may we hope in Him, with whom is Plenteous Redemption, To give us both Pardon of our Sins, and Grace to ſave us from them. And we are not to confeſs them to Him, as to an Inexorable Judge, but the Beſt of Fathers, Who knows our Frame, and makes merciful Allowance for our Frailty. And what is the Saviour for, but to help out Sinners? And why does he bid us pray every day, Forgive us our Treſpaſſes, But becauſe he knows we ſtill Need, and he is as forward to Grant that Forgiveneſs? If we were not Heavy-Laden, we were not called to come to Him for Reſt. It eaſes the Heavy heart, but to Pour it out, Eſpecially to Him, who hath not only a Heart to pity us, but all Power in his Hands to Relieve us. Be careful for nothing, then, But in every thing by Prayer and Supplication, with Thankſgiving, Let your Requeſts be made known unto God: And the Peace of God which paſſeth all underſtanding, ſhall keep your hearts and minds thro' Chriſt Jeſus. Phil. 4.6.7. Even when we are under his Correction, 'Tis child-like ſtill to Hanker24 after him, as a Father: And not leave off, but follow him even with our Broken performances, when we are not able for Better Service. Tho' he ſeems Angry at our Prayers, 'Tis the more Acceptable, when we will after him, even ſtruggling under our Load. For little thanks to go on, when Brib'd, as it were, with the ſweets of Devotion, as our Pay in hand. And thô we are ſometimes more dry and Barren, It will be never the worſe for us, when it teacheth us that Humility and Submiſſion, which may be better to us than the Joy and Chearfulneſs. No Dulneſs and Diſtractions, Involuntary and Bewailed, ſhall ever be Imputed. But God may Accept us, even when we Loath our ſelves. For he regards not the Blemiſhes of their Services, who are in Chriſt Jeſus, and offer the Beſt they have. But looks on what they Deſire to do, and what his Son has done, to fill up all that is wanting in them: And then their Willing minds, United to his Compleat Righteouſneſs, are ſuch Sacrifices wherein God is Well pleaſed. For the Mediator's ſake, he Pardons our Worſt, and Accepts our Beſt, Thô even the Beſt be ſuch as has need of Pardon. He will Spare us as a man ſpares his own Son that ſerveth him. And knowing our Indigence, He expects not that we ſhould come to him as Purchaſers, but as Beggars. Not to bring water to the Fountain, but only an Empty Veſſel, And come becauſe we are Athirſt: Yea take the Water of Life freely. Rev. 22.17 Receiving at his hands, not becauſe we are Worthy,25 but becauſe we are Needy, And boaſt not, with the Phariſee, how well we are provided, But bewail our Miſery to incline his Pity. He knows we are Faulty, even in the Confeſſing of our Faults, And that our very Praying for Pardon has need of his Pardon: But he allows for Frailties, and has Compaſſion on our Infirmities. When therefore we Serve him Sincerely, we may do it Chearfully, Thô it be (God knows) very imperfectly.
Let us then, in no wiſe, be tempted to leave off: But, as our Bleſſed Saviour himſelf encourages, Pray always, and not Faint. Believing we ſhall have what we Ask, Or that which ſhall be as Good, or Better. And he is not Croſſed, or he meets with a Happy Croſs, who gets more than he asked. We ſhall ſure be the Better for our Prayers, If but to keep up our Correſpondence with Heaven. For as Friends are apt to grow ſhy and ſtrange, for want of Viſits and Intercourſe: So we ſhall contract a ſad Strangeneſs between God and our Souls, by the Neglect of our Prayers. But the oftener we go to Him, and the More we are taken up with Him, The greater Intereſt and Aſſurance ſhall we get, And can make the Bolder, upon all occaſions, to ſpeak for our ſelves and others. With what Confidence do we go to an able and old Tried Friend, of whoſe Kindneſs we have had frequent Experience, and who never ſhews weary of us, but ſtill calls upon us, to come to him, and make uſe of him?
26It is a high and wonderful Strain, Iſa. 45.11. (If it be a Grant, and not a Check: If it be an Encouragement, and not a Correction of Boldneſs,) Thus ſaith the Lord, the Holy One of Iſrael, and his Maker, Ask me of things to come concerning my Sons, and concerning the work of my hands, Command ye me. As ſome tranſlate and point it with an Interrogative note, 'Tis, Will you offer ſo to take upon you, as to Preſcribe to me? (which ſenſe indeed the foregoing Verſe ſeems to favour.) But in the common Rendring and pointing, It is a Permiſſion and allowance from God himſelf to his people, To require at his hands, what they would have: i. e. To ſignify their minds, (for taking it thus, we muſt ſuppoſe a Catachreſis in it:) and to ask of him with as much Confidence, as of thoſe whom they have power to Command. Or (as Biſhop Wilkins gloſſes upon it,) In your asking of me, you may be as ſure of Succeſs, as of the things which are in your own Power to Command.
O infinite Condeſcention in Him, who Humbles himſelf even to Behold the things that are in Heaven, When he will ſo vouchſafe to take Notice of poor Worms at his Footſtool on Earth! With what Courage and Comfort and mighty expectation, may we go to the God of all Grace, who hath erected a Throne of Grace, on purpoſe for us to Repair to, who are Caſt at the Tribunal of Juſtice? And ordained his own Son, the moſt prevailing Maſter of Requeſts, to Sollicite for us, and make our unworthy Prayers as Current27 and Authentick even as the moſt juſt and powerful Commands.
PRayer is the proper work of the Heart, Lifting up itſelf, and preſenting its Deſires to the Lord. It is only the Heart that Prays, The Mouth can but Say Prayers. And, as many Words of Prayer may be ſpoken, by one that doth not Pray at all: So another may (Tacendo clamare) Pray heartily and effectually, who yet ſays never a Word. Words, let them be never ſo Appoſite and pithy, are not Prayer, but only the Vehicle of Prayer, and the outward Signification of our minds. 'Tis all one to Him who ſearcheth Hearts, and knoweth the Meaning of the Spirit, Whether we ſend up to him our Naked Deſires, or Cloathed with Expreſſions. He that Hears us without Ears, Underſtands us without our Words: and needs not our Voices to tell him what we would have. It is at our own Choice then, Whether we will uſe our Tongues or no, every time we make our Prayers. If we have the Spirit of Supplications, we may offer up the Mental Prayer, and hold our peace. i. e. Humbly bethinking our ſelves of our Wants, and earneſtly craving and waiting for Supply from Above. As Hannah ſpake in her Heart, only her Lips moved, but her Voice was not heard,28 1 Sam. 1.13. The Deſires of the Heart are ſometimes too Big to come out of the Mouth. And then we pray more by Sighs and Groans, than by Speech and Phraſes. And ſo, (as Biſhop Hall ſpeaks) Our Silence may be more Devout than our Noiſe. And to this ſort of Prayer, no Book or Learning, no Invention or Utterance are requiſite. They that cannot Indite, nor ſo much as Read, or well Expreſs themſelves, Yet can Think what moſt Troubles them, and Ruminate on their Wants and Grievances: And they can alſo Think what they would be moſt glad to have, And raiſe up their Hearts in Wiſhes and Longings and deſires of help and Relief, at the hands of God. And they can alſo Bethink themſelves of any others that are more Wretched, and worſe than themſelves, And let their Souls then Bleſs the Lord, for all happy Reſpects, in which he hath made them to Differ. And all this ſeriouſly and devoutly managed, with the Soul, and all Within us, is good Praying, thô not a word ſaid. And in ſuch Offices, we are only concerned, to inſpect our Hearts, and look to the Frame they are in, And need not the uſual Vigilance, to take care that there be a good Agreement between them and our Tongues, And that theſe run not on before or without the other, to draw nigh to God with our Lips, when our Hearts are far from him.
But (if I ſhall ſpeak my own thoughts and experience) I take this way of Prayer, among moſt men, to be more fine in Speculation than29 uſeful in Practice. I only mention the Liberty which they have to Uſe it, who can make any thing of it, and find it available to anſwer the Ends of Prayer. But as Words are of great and continual Uſe to expreſs our Thoughts, So I cannot but think them as uſeful to Fix our minds, and Affect our hearts, To Enflame our deſires, to regulate our devotion, and to Engage all our Faculties to a due Attendance on the Work we are about. That it may not be a thin Notional Buſineſs, Too Spiritual for us to perceive it, Or too Nice and difficult for us to diſcern when it is at a Stand, or how it Proceeds. And as long as we have the Uſe of Tongues, Why ſhould not he that Made them, have them Imployed in his Service? We are not only to Think Prayers, but to Open our Lips, that our Mouths may ſhew forth his Praiſe. Pſal. 141.1. I cried to the Lord with my Voice, with my Voice to the Lord did I make my Supplication. He that is to Hear, teacheth us what to Say, When ye Pray, Say, Our Father, &c. Hoſ. 14.2. Take with you Words, and turn to the Lord, And ſay to him, Take away all Iniquity, and receive us graciouſly, ſo will we render the Calves of our Lips. (The only Fatlings which we are now to offer.) If Words be needful to Digeſt our Thoughts, and ſhape the Ideas that ariſe out of our Minds, If they make us more Senſible of the things which we Conceive, And a Happy Expreſſion that exactly fits our Meaning gives ſuch a Pleaſure, as the Joy of a New-born Child: Then in our Addreſſes30 to God, where we have need of all Helps, where we ought to have the Livelieſt ſenſe, and our Dulneſs wants to be Excited by Pathetick words, and all Quickening means: We may find it very advantageous to the Service, to form our Notions into agreeable Expreſſions: Yea thô we are by our ſelves, Yet to ſpeak in our Own Hearing, ſuch Words of Prayer, as we find conducing to Compoſe our thoughts, and ſet our Affections afloat, and make us in Earneſt upon it, Fervent in ſpirit, ſerving the Lord.
Here then, where we are under no Limitation, but left to ourſelves, Whether we will, at all times, Think or Speak our Prayers, Our care muſt be, to take that way, which helps us to perform our offices Beſt, and makes us moſt Sincere, and Lively, Zealous and Devout. That we may do all Heartily, as to the Lord, and Approve ourſelves unto God, In being curious to Examine and Diſcern what is Beſt; and Conſcientious to Hold in words, or Pour them out, thereafter as we find them to Help, or elſe Hinder us in the Service.
LEngth or Brevity are ſuch Indifferencies as do not enter the Eſſence of Prayer. For either of them may be Good or Bad, thereafter as they are Deſigned and Ʋſed. A Short Prayer,31 made ſo through diſlike and Wearineſs of God's Service: And a Long one ſtretch'd out in Pride and Oſtentation of Parts, or Affectation to be Tedious, that we may be thought more Pious, are both of them, equally Abomination to the Lord. But when we Contract our Prayers, that we may ſtrengthen our Devotion, and cut them Shorter, to make them the Livelier: Such Short Prayers ſhall prove long enough to reach to Heaven: And ſo we Pray much, thô we ſay but Little. And again, when we Enlarge our Prayers, as we find our Hearts Enlarged, Our Attention and Affection keeping pace with our Matter and Expreſſions, we need not fear the guilt of that Much-Speaking, condemned, Matth. 6.7. Nor of the Long Prayers, Chap. 23.14. made a Pretence to Eat up the Widows. When the Spirit of God Moves on the face of the Waters, to raiſe up a full Tide of Affections in our Souls, We have a Call and Invitation then to be more Free and Full in pouring out our Hearts before the Lord. And at Lower Ebbs, we muſt take up with ordinary Offices. No matter how Short is the Cold and Dull Prayer, But that which is Faithful and Fervent can hardly be too Long. He that ſays nothing as he ought, is long, thô he pronounce but Two ſyllables: But he that ſpeaks to the purpoſe, is not Long, thô he ſpeak Much, and for a Great while together. (Philemon, quoted by Grotius.) The Shorteſt Prayer is too Long, that is (Vox & praeterea nihil:) Nothing but an Empty Sound. But the Longeſt is Short enough, where32 the Mind and Heart hold out to the End, and the Devotion is as Long as the Supplication. As when we are Cold, we may get us Heat by Exerciſe, So by Continuance in Prayer, we may Warm our ſelves into more Devotion: And from Fluttering along the ground, find ourſelves carried up at laſt, as high as Heaven. Some are too Nimble in their Frisking Prayers, and in too much Haſt to Speed. They come to God's Door, But they will not Stay and Wait, and ſo go away without their Errand. The Striving with our ſelves in Prayer, to bring our Hearts into better Frame, is our Wreſtling to Prevail with God. So we Preach to our ſelves in His Hearing, Not to Inform Him, but to Edify our ſelves. And when Repetitions flow from Heat of affections, we have Scripture inſtances, that not only Allow, but Approve them. Tho' when dull and Heartleſs, reſulting from a Fictitious Sanctity, or opinion, to be heard the ſooner for Much ſpeaking, They are but the Sacrifice of Fools, which we are forbid to offer: And muſt not Roll in ſuch Multiplication of Expreſſions, to Wire-draw Devotion, and think to make out in Length, what is wanting in Heat and Weight.
'Tis a good Rule of the Dr. Let a man Contract his Expreſſions,Pag. 198. where he cannot enlarge his•ffection; That he may not hold on ſpeaking, when he has done Praying. But then where his Affections do Grow upon him in the Uſe of Words, ſure he is not obliged to leave off, becauſe Solomon33 ſays, Let thy words be Few, Eccleſ. 5.2. Some may think he miſtook his Text, who from hence took occaſion to make an Encomium of the Large Service of the Church, and thoſe Prayers, which he owns to be near an Hour Long. And that is, I think,Pag. 214. more than half an Hour Longer than ever I heard any other. The Diſcourſe to ſome, may look like a Libel upon our Liturgy. And if all Tautology were Battology, Common-Prayer it ſelf then muſt fall under the Common Condemnation. Some are weary in the very Beginning of their Prayers, And others can hold out well even to the Laſt, and find the Fire ſtill more Enflamed, by more Blowing. Elſe what ſhould they do, e're the Firſt and Second Service were at an end? Tho' the Liturgy hath Variety, and is (as he calls it) A String of Pearls:Pag. 209. Yet if the String ſhould be too Long, it would ſpoil much of his Reaſoning. And if the frequent Breaks and Pauſes be the main Commendation, Then who can ſufficiently admire the Popiſh Service, and all their multiplied Collects, Reſponds, Jeſu's, Ave's, and Pater Noſter's? Pag. 211.But he ſays, The people ſo ſhare in the Service, it is almoſt impoſſible, they ſhould be idle Hearers, or meer Lookers on. Indeed it's poſſible they may be Neither: i. e. if they chance to fall aſleep at the Service: Nor is it quite impoſſible they may be both, and yet Parrot over the words, As wanton children and ſome Merry34 Griggs, like they were bearing their Part in another kind of Action, and ſhew a very Comical ſort of Devotion. Tho' it's true, Their indecent Carriage doth not reflect any real Diſparagement on the Offices themſelves, to make them ever the worſe: Which, under the management of true Zealous Worſhippers, do ſhew quite another Face: And there ſuch Interlocution and Alternate catching the Words of Prayer, helps and Refreſhes each others Devotion, and is like a pious Conteſt and ſtruggle between them, which of 'em ſhall be moſt Earneſt in the Service of their Lord.
But I think he might have left out the [Always] when he ſaid, that Much ſpeaking is the effect of Confidence:Pag. 176. — 7. And Confidence ſprings from the perſuaſion that a man hath of his own Worth. For a man may Speak Much, and yet Diſtruſt himſelf: Or he may ſpeak in Confidence of a Better Worth than his Own. Yea there may be more Impudence in a Few words than in Many; according as they are. Our Grand Exemplar Continued All Night in Prayer: And tho' he were ſo much more Able to manage it, than we, Yet from the drift of the Doctor's reaſonings, It muſt be Impertinent to uſe ſo many words with God, in a Long-winded Harangue.
I confeſs the Long Grace looks not Seaſonable, when a man is ready to Starve: And at a ſudden Pinch or danger, Lord Save me, is a good Prayer. But when he has more Time, ſure it35 is not his Fault to Pray Longer. The Lord's Prayer, it's true, is ſhort: But are we Confined juſt to thoſe very words? Then why doth the Church ſo much enlarge in other? And the thing that is done, and may Lawfully be done, why ſhould any Son of the Church argue ſo much againſt it? What Inconveniences ſoever may attend Long Prayers, I cannot think it Convenient to go and prove or inſinuate, That it is Silly or Wicked ever to uſe them. To ſay,Pag. 194. That the whole heart and ſoul may be wrapt up in three or four words, And to tell the Succeſs of an Ejaculation, that Cleans'd the Leper, Enlightned the Blind, Juſtified the Publican: And then add,Pag. 206. I never yet heard or read of any Long Prayer that did ſo much; is a Reflection that I would forbear, if but for the Credit of that Church whereof I am a Member, which preſcribes Longer Prayers, than ever I us'd of my own, or ever heard any one elſe uſe. So that there are ſome beſides Heathens and Phanaticks, in this Horrid Guilt of Long Praying. And to make the Long Robes and Long Prayers, A Cover for all,Pag. 208. and affirm, That they who are like the Phariſees for Long Prayers, are like them for ſomewhat elſe, does but give the Brethren in Querpo an occaſion for Retort and Drollery upon ſome very Canonical men.
36According to his fine Argumentation,Pag. 179. If a Short Petition be a Panegyrick on the Great man's parts, to whom 'tis offered, Then the Shorteſt Prayer that can be made does the greateſt Honor to God; and if it ſhould be any longer, it would but Diſhonor him. Nay if A Word to the Wiſe, then Half a Word to the Only Wiſe God, might be enough: Yea, for matter of Informing him, None at all. But indeed our Words are neither to Inform,Pag. 180. nor to Perſuade, nor to Weary and Overcome him. Tho' the Dr. ſays, They muſt of Neceſſity be to one of theſe three purpoſes. Yet himſelf, ſoon after, finds another Uſe for them, when he ſurprizingly tells us, That the proper uſe of Words,Pag 188. whenever we ſpeak to God in Prayer, is thereby to pay him Honour and Obedience. It ſeems then that they Honour and Diſhonour him. But he hath not told us, juſt how Many words will Honour, and how Many will Diſhonour Him. He ſpeaks of Praying near an Hour together,Pag. 214. And yet doth not complain of that for Diſhonouring God, but rather commends it for Rational Devotion. So that now, It is not the Heap and Number, but the Kind and Manner of the Words, that is Offenſive. Which Indeed I think comes neareſt the truth. And if there be yet another Uſe of words, (beſides Informing, Perſuading, and Wearying of God,) which he acquaints us with,37 (pag. 189.) viz. To acknowledge and own thoſe Wants before him, that we Supplicate for a Releif of: He might have done well to tell us, Why that Acknowledgment muſt needs ſtill be made in Few words. For I take not that for any Reaſon which he alledges,Pag. 188. That God has no where commanded us to Call upon him with Multiplicity and Prolixity of words: Becauſe I neither find, that he has commanded us to call upon him only with Brevity and Paucity of words. For that all Long Prayers are not forbidden, even in Eccleſ. 5.2 The Dr. himſelf ſeems agreed with other Expoſitors, when he praiſes the Churches Praying for Near an hour together. Which he knows cannot be performed without Abundance of Words; Nor are the Words of our Common-Prayer ever the Fewer, notwithſtanding all the Fractions and Amen's, how Numerous ſoever. And tho' we muſt avoid the Needleſs Multiplication of words, Yet we are bid, Continue in Prayer. Col. 4.2. And inſtead of Opening the Scriptures, we ſhould only ſet Texts together by the Ears, If all were of the ſame Fierce Pugnacious Spirit, as ſome of the Polemical Champions.
But it is too obvious to ſee, How men of moſt Perſuaſions, can make Sins and Duties of ſuch things as God did never make ſo. Tho' the Scripture Charge is, To ſtand faſt in the Liberty, wherewith Chriſt hath made us Free. Gal. 5.1. And, for any reaſons that ever I ſaw to the contrary, All men have the Freedom to Shorten or Lengthen38 their Prayers, as themſelves do find moſt conducing to promote the purpoſes of Piety and Devotion. And I cannot think that any Good man doth Wickedly, in taking his Liberty, to uſe a Short or a Long Prayer: When his Deſign is Pious in both: And he is for ſerving God after the Beſt manner that he Underſtands. If ſome like not his Way, Others may as much miſlike Theirs. And it is not ſo much matter, what Judgment we paſs upon one another, as how we are all concerned to Approve our ſelves unto Him that Searcheth our hearts.
For my ſhare, I am only for defending the Chriſtian Liberty, in this, as in the other Points. And I need not much plead for that, which I do ſeldom or never Uſe of my own Production. For I do not find that I am able for ſuch Long Prayers: And I dare not be Tedious, for fear of making the Worſe work of it. Nor do I think that I am bound to Task my ſelf above my ſtrength, and go Halting in Chains of my own making: Nor will I be ſo enſlaved to any ones Expectations, as to engage in more duty than I can well deal with. But for all this, at ſuch times when ever I find my ſelf diſpoſed, and Sufficient for Longer attendance upon the Lord, I am reſolved, No Doctors opinion ſhall Hinder me from it. Pag. 196.Tho' he ſays, That No man begins, and ends a Journey, with the ſame Pace. Yet I know not what Some men can do. And when I find, That in the Progreſs of my Prayer, I can do as39 well as in the Beginning: And that I am not Tired, but rather Refreſht with this Journey, Perceiving new ſtrength, and more Encouragements, as I proceed: I do not think I am bound to leave off, aſſoon as another may Judge fit. Tho' if my Spirits were ſpent, and my Activity flagg'd, I ſhould count it beſt to have done, and not force things, with further Attempts upon that, which I did but ſpoil in the doing. However, if the thing at all has been, or ever may be, of good Service, I cannot reckon the Abuſe any Argument againſt the Ʋſe. For at that rate, Long Gowns as well as Long Prayers, muſt be turn'd out of the Church; Becauſe both of them have been ſhamefully Abuſed.
But let no Tender Chriſtian be terrified, with any ones Dogmatical Sayings, To think it a Sin, ſometimes to cut his Prayers Shorter, and ſometimes, (as occaſion ſerves,) to draw them out Longer: When there is no Divine Preſcription to determine, juſt how Long, or how ſhort they ſhall be. But that is left to our ſelves, As Diſcretion, grounded on our own Experience, ſhall direct. Provided we Impoſe not upon others, to give any juſt offence, and make the Service Contemptible or Nauſeous, We have a Latitude, to Abbreviate, or Extend our Prayers, as we think Convenient. And according to the Frame that we are in, and the Aſſiſtance that God is pleaſed to Afford, We may Pray a Little while, and yet do very well: Or we may Pray a Great While, and yet do as well, or Better. Aſſuming men may Preſcribe40 or Limit, after their own Humour: But I know not where God hath ſaid, as to our Prayers, Hitherto ſhall ye go, and no further.
I take the Stile of Scripture, to be the beſt Stile for Prayer. For who can ſpeak better, than the Spirit that Helpeth our Infirmities? And what more Acceptable Words, wherewithal to go unto God, than thoſe of his own Spirit's Inditing? And if the Sacred Writers ſpake as they were Moved by the Holy Ghoſt, It ſeems then that He who is called The Spirit of Supplications, hath alſo put Words into our Mouths; and we are to take them, as in the Bible we find them. Seeing our Praying to God, is but Pleading with him the Promiſes of his own Word, And begging Strength to perform the Duties there taught and enjoin'd. Tho' a certain Dr. Girds at this way of Praying, Becauſe ſome have been uſed to Gird at the Government,Pag. 159. in Scripture Phraſe: I could tell him of ſome that can Gird as much at the Government now, in other Phraſe. But ſeeing it is not certain, That the Holy Ghoſt did Dictate all the very Words, as well as Reveal the Matter of the Holy Scripture, I cannot think that we are tied juſt to the Words there found:41 But may ſpeak in thoſe Phraſes, or take Liberty ſometimes to Vary, as Prudence ſhall ſuggeſt. And when we Expreſs our own ſenſe, in our own Words, The more Eaſy and Natural they are, they ſeem the more proper for Prayer. Becauſe it is the Childrens ſpeaking to their Father, Who is not ſo much moved with their Wit and ſtarch'd Oratory, as with their Wants, and earneſt Cries for Help. 'Tis not Artificial Cant, but Pathetick Speaking, which comes warm from the Heart, that is likely to be moſt Prevailing; Eſpecially with our Heavenly Father, Who is not to be wrought upon with Rhetorick, or any arts of Perſuaſion, But calls for the Heart, which is an Inſtrument that makes the beſt Muſick, in his Ears, when it is Broken. And Fineries of Language look not ſo Agreeable for Mourners, and the Beggars which we perſonate in our Prayers. The plaineſt Garb, that is Decent, beſt fits the Former, And to the Latter we are inclinable to give, rather when they appear in Rags, than in Ribbons. Jingles and Quibbles are fitter to be us'd in Playing, than in Praying. And it gives ſuſpition, that we rather Play with our Prayers, than pour them out from a heart Senſible of our Wants and Diſtreſſes, When we can be ſo Gay and Flouriſhing, and vary phraſes to ſet off our Abilities; The uſe of our Words in Prayer, being rather to Affect our ſelves, than to Move the Lord, No matter therefore how Plain they be, ſo they be Pertinent, and not Looſe and indecent. For we are not ſo much42 Affected with words that are Trim or Hard, as with thoſe that are Significative and Hearty. He that knows the Poverty of our caſe, will not reject us, for appearing before him in a Plain homely Dreſs, Nor Deſpiſe the Prayers of the Humble, becauſe they are of a courſe Thread, and not ſet off with Laces and Fringes. We may ſpeak our Minds Down-right to God, even as we would to our deareſt Friend: And not fear a Repulſe, becauſe our words want a Flouriſh. He ſpeaks Elegantly enough, that ſpeaks but Intelligibly and Affectionately. And when I Feel what I ſay, and Say that which makes others Ʋnderſtand and Sympathize with me, That is the Happineſs of Expreſſion, which beſt anſwers the Ends of Speech.
But if we think any thing Better than this, we May uſe it: Nay we ſhould, Becauſe God is Worthy to be Served with the Beſt. He that chiefly requires Truth in the Inward parts, will alſo be Honoured with the Mouth; And did not give man Eloquence for any thing ſo much, as to ſhew forth his Praiſe. 'Tis too Moroſe, to exclude all Flowers of Language from the Pulpit and Prayer, becauſe of St. Paul's Demonſtration of the Spirit, oppoſed to the Enticing words of man's Wiſdom. The Deceiver is curſed, that hath in his Flock a Male, and Vows and Sacrifices to the Lord a Corrupt thing. Mal. 1.23. 43Heart and Head too muſt be at his Service: And the Beſt member we have muſt do it's Beſt for him that gave it. That which is called our Glory, muſt be imployed to his Glory. And when we ſpeak not in a Bombaſtick Affectation, or Tawdry Phraſeology, but in a becoming Politeneſs, and Awful Grandiloquence, ſuch as ſpeaks us Mindful of the Infinite Majeſty we are before: When the Tongue and Mind are turn•d to an Ʋniſon, and there is Melody in the Heart, as well as Quainteneſs in the Mouth, Pleaſing to God is that Eloquence.
Such as have even a Natural Facility and Felicity of ingeniouſly Expreſſing themſelves, need not fear it will create any Prejudice againſt their Prayers, to ſpeak as Handſomly to God, as they do to Men. Nor think that Homelineſs muſt be Peculiar to his Service. But rather Dread to pour out Crude indigeſted ſtuff, to provoke a Nauſeous Qualm, and make the Offering of the Lord to be Abhorred. And ſuch as are fain to Study for it, before they can attain to the Better way of Expreſſion, yet need not fear, that the Artificial, will profane the Spiritual part, of their Devotion: But may rather take ſatisfaction in this, That they do not Serve the Lord their God with that which Coſts them Nothing.
44The Dr. ſays well, That where God hath given Learning and Ʋtterance,Pag. 143.4. He will not endure Men ſhould be Accurate in their Diſcourſe, and Looſe in their Devotions: To put off the Author of every good and perfect Gift, with Ramble and confuſed Talk, Babble and Tautology: Nothing under the beſt a man can offer, being fit to preſent to God. Yet I doubt not but the man ſhall be Accepted according to what he hath, who ſtrives to be as Accurate here, as he is any where elſe. Thô he cannot expreſs himſelf at the Rhetorical rate of ſome Wits. True indeed, It is not the Simplicity of the Head,Pag. 142. but of the Heart. Yet God knows the moſt learned Doctor's beſt weighed words to be but Weak and courſe before Heaven. And the plaineſt Speech of any ordinary man, that is Sincere and Devout, ſounds as well with him, as the moſt Florid Harangue of the greateſt Maſter of Language.
THO' Bodily Exerciſe profitteth little, yet as much as the Body is capable of doing, it can no where Better perform, than in his Service who Framed it ▪ We are commanded to Glorify him with our Souls and Bodies both. And ſome Bodily Diſtance, helps to bring our Souls Nearer to God. The Body is the Servant of a Servant, And it is fit my Servant ſhould ſerve me, in the Serving of my Lord. He that hath given us Knees and Bodies to Bow down, and Hands and Eyes to Lift up, inſtructs us by our very Frame, as well as by his Word, how we ſhould carry in his Worſhip. The call to Worſhip, is alſo to Fall down and Kneel before the Lord our Maker. Pſal. 95.6. And (〈…〉〈 in non-Latin alphabet 〉) it is to Crouch even as a Spaniel before his Maſter. We cannot ſhew the Inner-man, but by the Outer, which is to tell how things ſtand Within, and by proper Words and Tone, and Geſture and Actions, to profeſs the Profound Admiration we have in our minds, of the glorious Excellencies and infinite Perfections of God. Men that cannot ſee our Hearts, yet take notice of our Carriage. And we muſt dread to Scandalize thoſe whom we ought to Edify. A little matter here, may give great Offence. And we muſt not only46 Look to our own Hearts, but take heed we do not ſtumble others. Thô we muſt be ſo intent upon the Preſence of God, as little to regard who elſe is preſent with us at our Prayers, and not let any Company Awe or Divert, or Interrupt us, in the Homage we are paying to Him who is infinitely Higher and Greater and Better than all; who, compar'd with Him, are no more than mere Vanity and Nothing. In Company we are to Pray, as if there were none but God there; and in Solitude, as if the Eyes of all the World, as well as His, were upon us. For he indeed is All, and to Him all Perſons and things elſe are as if they were not at all.
Yet it is not under pretence of Spirituality, to Slight thoſe external Signs of Reverence, which are ſo mighty Influential, to raiſe our own Affections, and to Enflame the Zeal of others. Thô we have that Spirit of Adoption, whereby we cry Abba Father: Yet even the Child of a King may go Rudely into his Father's preſence. And Stately to ſet us down in the Preſence of God, as if the glorious Majeſty ſo infinitely Above us were to be Bearded in a ſawcy manner, ſhews us to be children of ſuch Manners as need to be better Taught: as if we thought it a Leſſening of our ſelves, to uſe the humbleſt Proſtrations before Him, at whoſe Feet all the Worthies of Heaven Caſt their Crowns, Rev. 4.10. and whom indeed we can never Honour, ſo much as his ſervice Honours us. Let us Conſider then, With whom it is, that47 we make ſo Bold, and not forget the Infinite Diſproportion between us and Him that Made us: Nor carry as if we were too Goodly to be ſeen Cringing low at his Footſtool, or as if we meant it only for a Complement, when we call our ſelves his Humble ſervants.
It is Mockery indeed to Bow the Body at his Name, when the Heart never Bends to his Goſpel. Like thoſe that Bowed the Knee, and cried, Hail Jeſus, to the Lord of Glory, whom they Crucified. Nor is it a Puppet-Religion without Life, that I contend for: To make our ſelves ſuch Anticks as the Popiſh Worſhippers, who had need be Maſters of the Ceremonies, to hit of that Worſhip, more like a Ball or Interlude, than the grave Worſhip in Spirit. And their Religion, as Ritual as Judaiſm, clogg'd with Rites as numerous, and more Obſcure and uſeleſs, yea even all Outſide and Pageantry, and as unlike the Goſpel-Simplicity, as dumb Shews and idle Formalities can make it, ſuch a Rote of words and Hiſtrionick geſtures, and Superſtitious Fopperies, which any ſilly Children, or the vileſt of the people can be as nimble at as the beſt, and contend more for the Modiſh forms, than for the Faith Once delivered to the Saints: Theſe doings may ſoon give any Spiritual Worſhipper Enough of Popery, and utterly turn his Heart againſt that which is ſo oppoſite to the deſign and Genius of the Goſpel. Tho ſo many can wonder at the outward Pomp, without the inward Life, and cry The Temple of the48 Lord, when they mind no Fellowſhip with the Lord of the Temple: I cannot think it ſuch a mighty Accompliſhment, for men to enter thoſe Geers and obſerve all their poſtures in the Ritual Religion, and ſhew all their Metal for the things leaſt Required at their hands
But yet outward Significations of Reverence in Worſhip are not ſuch matters of Indifference, as we need not take any Care of. For who that has the Fear of God in his Heart, can make ſo Bold with the Majeſty of Heaven, as if the great God were Altogether ſuch a one as himſelf? To preſent that to the Biggeſt and Beſt of Beings, Perfect above thought, and Bleſſed beyond addition, which he would be aſhamed to offer even to his poor Fellow-creature, an earthly Governor? To be ſtiff and Haughty, or Whifling and wanton before the Throne of God, To Loll or Yawn over the Divine Worſhip, To ſit in State, as thoſe that were Above it, Or to Prate and Laugh, to Gaze about, or be doing ſome Silly actions, as thoſe that came only to Slight and Affront it: How fulſome ſoever it be to ſee the Looſe Liver a compleat Formaliſt, Yet who can think well of ſuch a rude Slovenly Religion, as does not compoſe men into a more awful Devout Behaviour, in their ſolemn Addreſſes to the Moſt High God, whom we ſhould never approach but with all Humility, and a becoming Reverence and godly Fear, and even Annihilate our ſelves before him?
49But then for the Manner of expreſſing this Reverence, In our Secret Prayers we are left at Liberty, to uſe that Geſture which we find moſt to Quicken us, and promote the Duty. And in Publick, our Behaviour muſt Conform to the uſage of the Church, with which we have Communion. And with Company elſewhere, our care muſt be, ſo to carry our ſelves, as to Expreſs our own Devotion, and not to Damp, but Excite the ſame in others.
Holy Scripture doth not Limit us to one certain Poſture of Prayer. Thô the moſt uſual, and beſt approved among all be Kneeling. Our great Redeemer himſelf, Kneeled down and Prayed. Luk. 22.41. And that for certain, is the beſt Pattern we can follow. If our Bleſſed Lord ſo Humbled himſelf, the Greateſt man muſt not think much to come down ſo Low.
If it hurt the Finery, it will make him finer another way. But yet it is not Sinful ſometimes, upon occaſion, to uſe another Geſture. Not only Proſtration or Lying along, as Numb. 11.25. Or Standing, as Mar. 11.25. (and Luk. 18.11. Even the humble Publican, who would not ſo much as Lift up his eyes to Heaven, we find in this Poſture.) But even Sitting, as 2 Sam. 7.18. King David ſate before the Lord, and Prayed; (as there to the chapters end.) So it is according to our Tranſlation;50 (Thô ſome think it denotes rather his Abode than his Poſture, in Prayer, with whom I liſt not to contend). But again it is ſaid, 1 Kings 19.4. Elijah Sate down under a Juniper tree, and Prayed. The Impotent man then, that is confined to his Bed or Chair, muſt not think it will Spoil or hinder his Prayers, Becauſe he doth not uſe his Knees. And when we are Walking in our Chamber, or on the Way, When Riding or Sitting, where we cannot Retire, and at the ſame Inſtant find an Occaſion and Motion, to Lift up our Hearts to God, We muſt not withhold Prayer, becauſe we want a Conveniency for Kneeling. But let the Office (rather than Fail,) be done, for that time, in the Poſture as we are: And God will hear the Deſire of the Humble heart, thô the Body be not Incurvate in the uſual Figure. When I am By my ſelf, I will not ſcruple to Pray Standing, or Walking, or Lying, if I find the work go forward in ſuch ways, as well as by Kneeling. Prayers are not ſo confined to the Knees, but that as I may Kneel, and not Pray, So I may Pray and not Kneel. Genuflection I account, indeed the Beſt, but not the Only Poſture of Prayer.
THE Contending Parties in both Extreams I think to be Miſtaken: Such as will allow of no Forms of Prayer at all, And ſuch as plead for Forms Alone, and will not Endure any other way of Praying. They that are againſt Forms, as ſuch, muſt reject the Prayer of the Lord himſelf, That Breviary of the Goſpel, as Tertullian calls it. A Prayer ſo Comprehenſive and Copious, as well as Compendious, that thô we may Enlarge upon it, we cannot ask More than is included in it. A Prayer which few Sects of Chriſtians have been ſo wild, as to leave out of their Offices. Tho we are not bound Always to uſe it, yet ſtill to Pray after the Manner as it preſcribes, Mat. 6.9. And who can we think ſo fit to inſtruct us, How God ſhould be Prayed to, and Man prayed for, as he who was Himſelf both God and Man? I am never more Eaſy and free from a troubleſome Concern about the Words of Prayer, than when I am making uſe of the Lord's-Prayer. And they that find fault with it, as it is a Form, may for the ſame reaſon quarrel all the Scriptures, for being a Form of Sound words. Nay they may as well reject every Conceived Prayer, which is indeed as much a Form to the Hearers, as if it had been penn'd or printed, and then Repeated. 52Yea I may know That to be a real Form, compoſed by my ſelf, which ſome others take for an Extempore Effuſion. And ſo it may be only Ignorance in them, which makes it Acceptable with them, Becauſe they take it not to be Prepared by me, but to flow immediately from the Spirit in me. But to think that all Set Forms are oppoſed to Prayer by the Spirit, is ſuch an opinion of Praying by the Spirit, as I cannot comprehend. No Praying indeed is true and right, that is not Supplication in the Spirit, i. e. Through the Help of the Spirit of God. But I ſee not why it may not be ſuch, as well with, as without a Form. Nor is the Spirit Limited by ſuch Forms, Whenas indeed the Enlargement of the Heart ſtands not ſo much in the Copiouſneſs and variety of Expreſſions, as in the extent and Elevation of the Affections. A Carnal man may have a Fluency of good Words, But only the Child of God abounds with holy and heavenly Deſires. And thoſe deſires I may expreſs in Others words, or in my own: Premeditated, or Immediately formed: without Stinting of the Spirit either way. The one may do as well as the other: No matter which I take, So that I do it pertinently, and affectionately. For Words are but the Carkaſs of Prayer, The Soul and Spirit lies within. And the Searcher of hearts regards not ſo much, how it is Dreſt, as from what Heart it proceeds, and how Earneſt and Devout it is. My words are not to Move Him, but my ſelf: Not to pull the Bank to me,53 but to bring my Veſſel to the Shore. And ſo I may uſe ſuch words, as I find fitteſt to Enflame my affections, that I may ſtand rightly diſpoſed to receive his Mercies. Whether I pray in a Book, or without, is the ſmalleſt matter to Him: So that I Pray at all indeed, And when I uſe the Book, am not Lazy and Formal, And when I uſe none, am not Rude and Proud, but ſtill Humble and Hearty. To Pray, is a great deal more than Saying of Prayers. There may be all the Words, without any thing of the Spirit of Prayer. Whether I ſpeak out of the Book, or out of my Memory, I may draw nigh to God only with my Lips: Or I may ſo manage my Prayer, as to have it Sincere and Effectual, either way.
But when ſo little is done by the moſt at Prayer, and ſuch multitudes do live Prayerleſs, not Calling upon the Lord at all, Little need to perplex the thing, or Affright any from the Throne of Grace, Becauſe they deliver not their minds juſt in our Rote of words. To diſgrace Book Prayers, may be the way to diſcourage the moſt from all Prayer. If they muſt have no Forms, they could (it may be) make nothing of it; but Ramble and Babble, Truſting only to their own Abilities. I think we ought rather to Hearten men on, if they Own God in any way of ſerious Worſhip, with Book, or without. For 'tis according to what a man hath, that God Accepteth him. And he ſtands not ſo much upon a poor Chriſtian's Wording of his Prayers,54 When he ſees his Spirit Engaged, and that he offers the Beſt he has, doing all Heartily, as in the Sight of God. We make a mighty matter, as to the way of ſome mens Wording things, ſo much Better than others. But alas, what a ſmall thing is this in the Eſteem of God? who Valueth and Judgeth men by ſomewhat elſe. The moſt Elaborate and exact Expreſſions, What wretched Barbariſms and hideous Jargon would they be found, if ſeverely Criticiz'd upon by Infinite Perfection? And wo be to the beſt Speaker in the World, if he ſhould not be Heard and Accepted, on any other account, but only for the ſake of his Words. For how can a mouth-full of frail Breath (tho Modulated with never ſuch Art and Advantage) be the Motive of all God's Mercy, and Man's Salvation?
As much Streſs as ever ſome are pleas'd to lay upon it, 'Twill not be ſo much enquir•d after in the great Day of Accounts, How we uſed to Expreſs ourſelves in our Prayers: As how our Hearts ſtood Affected to the Service. And then the Holy Livers ſhall be found aforehand with the Fineſt Speakers. And ſuch weakneſs and Indecence as many a man would not Pardon, The Father of Mercies will never Mention to them that Follow him, and Delight in him, as dear Children.
He equally offends God, and Prophanes Prayer, who either reads it Careleſly in a Book, or tumbles it Rudely out of his Breaſt. But55 when I find that I can be Devout in the uſe of a Prayer Book, and that I can Exerciſe as much Devotion, when I have no Book, that I can join Profitably and Comfortably with the Church Prayers, and with other Prayers: I am (in utramqueparatus) without Scruple for all Prayer, that is offered with Humility and Zeal to God, thrô Jeſus Chriſt, for ſuch things, as in his comprehenſive Platform, he has directed and encouraged us to pray for.
I will never believe, That an Earthly Father can be Kinder than my Heavenly. And if my natural Parent will take it in good part from me, when I deliver my ſelf to him, as well as I can, (Thô I do not make a Starched Speech, or read all out of a Book,) can he that knows our Frame, and hath Compaſſion on our Infirmities, (Pitying them that fear Him, as a Father pities his children,) fall out with me, becauſe I have not the Knack of Expreſſing my ſelf, as well as another? When he knows I have a Careful Heart to Pleaſe him, and am for ſerving him with the Beſt, and do not uſe my own words, for the high Opinion that I have of them, above others, But becauſe another cannot expreſs my wants and deſires, ſo Agreeably as I can my ſelf, Who beſt know•where it pinches moſt, and what I would be moſt glad to have, And becauſe I am afraid of being a Slothful Servant, to Bury any Talent in a Napkin, that my Lord hath lent me. I would ſerve him with my Underſtanding and Memory, and Utterance, and all my faculties, as well as with my Affections: And if my Underſtanding56 cannot vye with ſome others, or their Words be Better than mine, Yet I think I am bound alſo to uſe my Own, and to do according to the Ability that God hath given me: Who, I am ſure, will not be Harſh and Stern with the Weakeſt of his Children, that ſhew their Willingneſs and Endeavours to pleaſe him, thô they cannot do like ſome of the reſt.
I my ſelf feel more Inclination, as I ſee more Reaſon, ſometimes to give to a Beggar that is a ſorry Faultering Orator, than to another that ſpeaks Exactly, in Mood and Figure. 'Tis not ſo much his Fine Words and Cadence as his Want and Miſery, join'd with Simplicity and Humility, that makes him an Object of Charity. And I know, it is not ſo much for our Speech and the Words of Prayer, as for our Hearts, and the Spirit of Prayer, that He regards us, who will be worſhipped with our Souls and Spirits.
We ſhould indeed Chuſe words to Reaſon with him: But when we compoſe ſomwhat of our Own, it ſpeaks our greater Care to be Acceptable. And Biſhop Hall (in his Devout Soul) tells us, That a Stammering Suppliant may reach to a more eminent Devotion,Pag. 11. than he that can deliver himſelf in the moſt fluent and Pathetical forms of Elocution. 'Tis not to rake together a parcel of good Petitions, and ſeek to give them ſome Life in the Utterance: unleſs we Draw Nigh with a True heart in full Aſſurance of Faith. For it it is Faith in God's Promiſes, that is the Foundation57 of all our Prayers. And Prayer is but Faith putting forth itſelf in a Flame of Deſires. God hears no impenitent Sinners, that Regard Iniquity in their hearts, Let their words be never ſo fine and Appoſite. And he rejects no Humble, Faithful Supplicant, be his Speech never ſo weak and Imperfect. Tho ſuch be not Eloquent, they have words ſufficient to do their Buſineſs. Even Broken words will ſerve the turn, when they come from a Broken heart.
When going to Prayer then, I will remember I am going to my Father. And tho I know a Son honours his Father, and ſo I will know my Diſtance, and pay a profound Veneration, and Exert the beſt of my Abilities in his Service: Yet while I keep off from the Ʋncreaturely Boldneſs, I will not run upon the Ʋnchildlike Strangeneſs, To be curb'd with ſuch a Spirit of Bondage, that I dare not Speak for my ſelf: Nor dejected with a Servile Dread of his lying at catch, to Trepan me in my words, if I do not place every one Aright. As if he were ſo Inconſiderate of my Frailty, or could carry like ſo Rigid an Enemy, to Caſt off me, and all my Suit, if there be but the leaſt word knockt out of Joint. At this rate, (did I liſten to the Teachers of ſuch a Ghaſtly Frightful Religion,) I ſhould make it a more Dangerous thing to Pray to God, than to Keep away, and never come before Him. But I will never be perſuaded, that the Father of Mercies has the Spirit of ſome Rough and Sowre Doctors: Who yet can make58 as bold with God in their Manners, as they think others do in their Prayers: And are not ſo Strict in Tutoring their Neighbours Tongues, but they can be as Lax in ordering their Own.
I cannot queſtion in the leaſt, But there have been many and groſs Abuſes of this Way of Praying; which, if rak'd together, may furniſh out matter enough for Satyr, and make abundance of work for any Doctor, or other, that has ſuch a Talent. And tho Stories ſeldom loſe in the reporting, by ſuch as are known to have a ſtrong Byas, Yet let Commin's Hypocriſy, and Weyer's Villany both paſs without Contradiction, That the one could ſo Maſquerade it for the Pope, and the other Command good words, while himſelf was Commanded by the Evil Spirit: And to theſe Two let Twenty more be added of the ſame Stuffing: 'Twill but prove, what none denies, That there have been Ill men of all Pretentions. Satan himſelf can be Transformed into an Angel of Light. And one that was a Devil had yet a Name among the Diſciples of Chriſt. But let Falſe Coin and Counterfeit Wares be Detected and Cry•d down: This is no Prejudice at all to that which is Current, right, and good. Nor does my Undertaking oblige me to anſwer for all the Cant, and Gibberiſh, Jargon and Impertinence, flowing from any ſhatter'd Heads, or wild Tongues, under pretence of Exerciſing their Gifts. Men may Hurt themſelves, even with God's Gifts, and turn their very Remedy to their Ruin. They may be proud of their59 New Words, as of New Cloaths. And there may be much more Pride than Devotion in the caſe, When we are aſhamed to Appear before the Lord, unleſs it be ſtill in a New Dreſs. But if the Abuſes muſt lay an Embargo on the Uſe, I know not what Prayers then of any ſort will be left us: Or what will become of the Common Prayer it ſelf, but it muſt ceaſe to be Common, or to be at all; becauſe many have made as Wretched work with that, as ever was made of Free Prayer.
But I know ſome would heavily reſent it for a moſt Tyrannical Impoſition, To be tied up for ever medling with a Bottle of Wine, becauſe it has Happened with ſo many, That when the Wine was in, the Wit was out. This Doctor is not therefore for Renouncing the Doctrine of the Trinity, becauſe he takes that for an Adulteration, which another Doctor calls a Vindication of it. Holy things and Pearls will ſometimes light among Dogs and Swine. But yet they do not for that, loſe their Nature. The Things themſelves are not a jot the Worſe, tho the Profaners of them are a great deal. Let thoſe that are Guilty anſwer for that. But why ſhould the Children of the Kingdom be turn'd out of their Privilege, for the ſake of ſome illegitimate Interlopers, that have made Invaſions upon it? Whither ſhould a Child go but to his Father? And if he muſt not ſpeak a Word to him, but what he Reads out of a Form, Where's the Ingenuity and Freedom of a Child? and the60 Boldneſs at the Throne of Grace? And what advantage then of the Spirit of Adoption, above the Spirit of Bondage? Sure we may have Boldneſs and Aſſurance, without being Sawcy and Malapert. And tho it is not for a pitiful Worm to think of being Hail-Fellow with his Glorious Maker: Yet I think it is an untowardly way of Honouring my Father, to take him for ſuch a one, that I Dare not Speak with him; or if but a word Amiſs, to think he would not Hear, nor Forgive me.
Deſires are the Wings of the Soul, on which it mounts up to Heaven; Prayer ſets them a working: But where are many Appendages, they'll be like but to Cumber and Clog the Motion, which the more Natural, the more Free and Eaſy. Tho a dexterous Art may help Nature, Yet Grace added to both, is the beſt accompliſhment, and the Crown of all. Prayer is God's Breath in man. Herb. Nothing to be done in this matter, without the Spirit Helping our Infirmities. And that I take to be what they call Praying by the Spirit, (whether with Book or without,) when the good Spirit of God gives his gracious Guidance and Aſſiſtance, for the true and zealous performance, tho not an immediate Inſpiration, to Dictate our Prayers. Therefore with all our Prayers, we muſt ſtill Pray for the Spirit of Prayer, that our Prayer may be Supplication in the Spirit. And when it is but ſuch, it will have a Recommendation, that will help it to find Acceptance, tho it be not ſet out in Perfection of Stile.
61In Private I am not ſo curious of my Words, but often let my Expreſſions Follow my Affections. And I may make a Continued Oration, or Break off and Pauſe, and begin again, as I ſee occaſion.
In ſuch Retirements we are out of the reach of any Momus, to carp at our Words: And free from all Concern, but to have our Hearts Right with God, who will not take offence at a Miſplaced or Improper Word, When he hath the Heart Engaged and Buiſy at work in his Service. He calls That to draw nigh to him in the firſt place, let the Tongue follow after as it can. And as it's moſt Natural, when our Mouths ſpeak Out of the Abundance of our Hearts: So a few words that come Warm from the Heart, are more Valuable than Ten thouſand ſaid after another, or in a cuſtomary Round. Sine Monitore,Apol. c. 30. quia de Pectore Oramus. Tertul. We are not Told all that we muſt Say in our Prayers, becauſe we62 fetch them out of the Bottom of our Hearts. And he needs no other Prompter, be he never ſo Weak, that has the Spirit of God, himſelf, for his Tutor.
But when I am called to be the Mouth of the Company, I muſt be more Cautelous: eſpecially if they be Captious, and ſuch as are apt to be ſcandalized, ſhould any thing drop that ſounds Unadvis'd. 'Tis good then to Forecaſt What to ſay, and How, in words pertinent and Becoming. And when the Heart Indites a good matter, the Tongue will be the Pen of a Ready Writer. Suitable Expreſſions are apt to fall in with Well digeſted Meditations.
I confeſs that which the Dr. alledges may be an Inconvenience of the Extempore way, When he that Miniſters, hath his Mind taken up to find out Words, it looks more like Studying than Praying. Beating the Brain, when he ſhould be Drawing out the Affections. And I heartily Subſcribe to his Rule,Pag. 152. That whatever gives the Soul Scope and Liberty to exerciſe and imploy the hearts Affection and Devotion, That doth moſt effectually help and enlarge the Spirit of Prayer. But together with this, Let it be conſidered, That ſome are in more Concern and Pain, to be tied up to Others Words, than to be at Liberty to expreſs themſelves in their Own. Eſpecially when it is ſuppoſed, They are ſuch as are Acquainted with the Holy Scripture, and all the Heads of Prayer, and have a Good Treaſure within them, both of63 Matter, and fit Phraſes to dreſs it out. And when (as the Dr. expreſſes it.) They are not to ſtudy Fineſs, but Decency:Pag. 141. Not to Declaim as Orators, but to ſpeak as men. Therefore, methinks, they may tell their own Tale as well as they can, and not only Read a Paper: Think of the Subſtance and Words too, but not juſt ſay a Leſſon. A Judicious man ſure may ſpeak the Senſe of his Soul, and not fraught with Nonſence and Incoherence, Confuſion and Impertinence. Nay tho' A Child of God may be of ſo weak Parts, as to ſhew himſelf Broken and incoherent, when put upon common Diſcourſe, (ſaith Biſhop Hopkins Alm. Chriſt. p. 72.) Yet engage him in Prayer, How doth he expatiate and enlarge, and what a Torrent of Divine Rhetorick will he pour into the Boſom of God?
Yea the Dr. tells us, That where God hath given Ability,Pag. 143. he will be ſerved by acts proportionable to it, and that our Parts ought to be employed in the worſhip of God that gave them: Or elſe, not wearing Gods Livery in his own Service, we add Sacriledge to Profaneſs, and Strip and Starve our Devotions. Now what would he have? We Muſt uſe our Parts, and we muſt Not. Where God hath furniſhed a Readineſs and pertinence of Expreſſion, Yet muſt we not dare to Speak for our ſelves or others? No not a Word, but what is juſt ſet down for us on the Paper? Tho' I am not accuſtomed to the Sudden Effuſions, (not finding in my ſelf a Sufficiency for that Service,)64 Yet I dare not from hence conclude, That God hath given ſuch Abilities to none. And where he hath given them, Muſt they be Reſtrained from the Uſe of them, becauſe I cannot do as they? And muſt my Scantling be made a Rule to all, and the Meaſure which none muſt offer to Exceed?
The Dr. (it ſhould ſeem,) hath had the opportunities which I have not had, to hear the Pretenders without Ability, with their endleſs Repetitions, inſufferable Nonſenſe, and Prayers full of Ramble and Inconſequence, which he counts of an Opiate nature, to caſt one Aſleep. P. 217.The Temptation, I confeſs, was never ſet before me. But if it were, I think it would more try the ſtrength of my Patience, than my Ability in Watching; For I ſhould be too full of Indignation to Sleep. But whatever Extravagancies have attended the thing, and tho it be the thing which I dare not pretend to be Maſter of my ſelf: Yet for the ſake of many of my Betters that have Appeared for it, and been Happy in it, I dare not Decry and run it down, as a Scandalous and Inſufferable practice: Nor ſo Limit the Holy One, as to conclude, He hath given to none, any more Sufficiency for it, than to my ſelf. But ſhall even leave it, as I find it in the Holy Scripture, Undecided, and at Liberty. And as our Saviour ſaid in another caſe, Let them Receive it, to whom it is given. But when I ſee no Jus Divinum for Forms, or no Forms, I65 cannot but wonder at the Aſſuming Humor of thoſe men, that will take ſo much upon them, to Brand and Damn the one or the other, where the Word of God hath not paſt the Sentence on either.
SEeing God hath not put all the very Words into my Mouth, Wherewithal I muſt Appear before him, I am left to Chuſe for my ſelf, and may take words of my own Contriving and collecting: Or ſuch Prepared and Fitted to my hand, as I find moſt conducing to Miniſter to my Devotion. Yet here I deſign not to offer any thing tending to Looſen what Authority has Bound: Nor to Ʋnhinge the things that are Settled, as to the Liturgy and Publick Offices of the Church; Which I know not how any can Calumniate, without an ill Reflection on the Compilers, who dyed Martyrs of our Profeſſed Religion, and approved themſelves the greateſt enemies to the Popiſh Superſtition. Tho I dare not Idolize any Form, nor make it Excluſive of all elſe, as if there were no true Worſhip, but that. I am far from Deſpiſing what the Dr. calls ſuch a Treaſure of Rational Devotion. And I believe many have a Pique at it, not ſo much for any Exceptionable things in it, as for the ſake of ſome Admired Perſons, whom they hear Speak againſt it. I66 have long ſince teſtified my Aſſent and Conſent, to all that is therein Appointed: To allow it as True, and to Approve it as Good: Or, as Dr. Falkner gives his ſenſe of it, (Lib Eccleſ. p. 96) That it may Warrantably, and with a good Conſcience be uſed. And I do ſtill Declare for it, as far as it is Appointed, i. e. for the Publick Service of the Church. But I cannot think my ſelf obliged to Plead for this Form, to the Juſtling out of all other. When as indeed Other Forms alſo are Contrived and put into our hands, even by the Fathers of the Church And Dr. Patrick, (now one of our Right Reverend Biſhops,) in the Preface of his Book of Devotions for Families, thus freely delivers his Opinion, That the Reverence due to the Common-Prayer will be beſt preſerved, by imploying it only in the Publick Divine Service; (unleſs there's a Prieſt to Officiate in Private.) And that the Deſign of it, is not to furniſh people with Prayers for all thoſe particular Occaſions, wherein Devout Souls ſhould make their Requeſts to God. And he appeals to the conſtant Opinion of pious Divines, That other Prayers are Neceſſary for the Flock of Chriſt, Beſides the Publick Liturgy. And I obſerve, that his Grace, the late Lord Arch-Biſhop of Canterbury, (Whoſe Name I cannot mention without ſome mark of Honour. Such a rich Perfume his high Deſerts have left behind him. Who was upon conſtant and eminent Service of the Church, even all his days: And his moſt Ʋſeful Learning and Happy Pen, flowing with Nervous Senſe, in the Eaſieſt67 Stile, will Oblige the World even as long as it ſtands,) In his Sermon of Family-Religion, makes no mention of the Common Prayer for Family-Worſhip: But refers to the Excellent Helps for this purpoſe, for thoſe that ſtand in Need of them, in the ſeveral Books of Devotion, calculated for the Private uſe of Families, as well as for Secret Prayer in our Cloſets. Thô I Criminate none, who diſcreetly collect out of the Liturgy, to uſe in their Houſes, but commend all the Families, where this or any other Offices of God's true Worſhip, are Reverently and Seriouſly performed: That I may not be guilty of the Impoſing Humour, which I cenſure. (Hanc Veniam damus, petimuſqueviciſſim.) Let every one enjoy the Freedom, which the great Lord of all hath Allowed them.
Tho' God that required Sacrifices without Blemiſhes, would have thoſe of our Prayers as free from Mutilation and Defect, as our Frailty will admit, Yet I do not expect to Join with any Worſhip on Earth that is Perfect. I am glad when I am concern'd in that which is Leaſt Faulty. And tho I would not make Invidious Compariſons, nor Cry up ſome Prayers, to the Depretiating of others: Yet I muſt make bold to tell the Dr. That I have heard Biſhops and Dignitaries, and many Doctors, and Divines of this Church, (all very Learned and Pious,) Pray without the Book, both before their Sermons, and upon other Occaſions, And with ſuch a Rational and Raiſed Devotion, as has68 been ſo far from Offenſive and Grating, That it has been very Inſtructive and Edifying.
And here I cannot but Reflect, with ſome concernment, on the Doctor's Sharp Reprimand of Praying before Sermon which he ſays,Pag. 213. Put the Rule of the Church, firſt out of Ʋſe, and then out of Countenance. And that it is a Senſeleſs and Abſurd practice; After the Church has been near for an Hour together, Praying for all that is Fit. And, That the Bidding-Prayer, againſt all Law and Reaſon, is Juſtled out by this Ʋpſtart Puritanical Encroachment, which is a Conforming to the Phanaticks.
How deſperately doth he Strike here at his Fathers and Brethren, peradventure the Moſt and the Beſt of this Church, That are not to Learn even of this Reverend Dr. either to Preach or to Pray? And I may add, Nor to Obey the Canons neither: Tho, I am told, he Learn'd this, at a very Advantageous Seaſon; Yet what if I can point him to ſeveral Canons, that he doth not think Convenient to be ſo Punctual an Obſerver of, in his Pariſh? And muſt the very Name of Bidding-Prayer make this Canon more Binding, and Bidding and Commanding above all others? (Like as One Canon in a Cathedral, may be more Imperious than all the Reſt.) But if Cuſtom has made the Bidding-Prayer, (at leaſt, in his ſenſe of it,) as Unfaſhionable as the Standing-Collars, and Prieſts Cloaks, Rather let him Pelt me for following my Betters,69 than I'le make my ſelf an Antick, Ridiculous to all, (but ſome Starched Dons,) for Appearing ſtill in the Old ſtiff Ruff. Yet, (with Submiſſion to Wiſer Judgments,) I offer it to Second Thoughts, Whether he in his heat and Tranſport has not wrackt the Canon beyond its genuine drift and intention, For I do not find, that the Form there mentioned, is Abſolutely Enjoin'd, So that the Prayer be but [To that Effect, and as briefly as conveniently the Preachers may. Of which Conveniency, I think themſelves are the Fitteſt Judges, or elſe they are not Fit to be Preachers. And if they find it not Convenient to be ſo Brief at one time, as at another, I ſee not but the Canon leaves them at Liberty. For even that which, in ſome Ears, ſounds like a ſtrict Limitation, in my Judgment, gives a fair Latitude for Variation and Addition, and ſhews that the Canon does not Impoſe an Indiſpenſible and Unchangeable Form, but only Direct to ſome Heads, that ſhould not be left out. When it is ſaid, [In this Form, or to this Effect, as briefly as conveniently they may.] Doth not this leave Room to Vary and Enlarge, beyond the bare words of Prayer expreſt in that Canon? For if I were Bound ſtill to keep juſt to that very Form, and ſpeak Nothing more than is there Mentioned; it would admit of no Magis and Minus, nor any thing elſe to be brought in, tho never ſo Conveniently and Briefly: And ſo run it up to the Super-Conforming Height, againſt all Law and Reaſon indeed.
70But if it be ſo Senſeleſs and Abſurd, to Fray afore Sermon, Becauſe all that is Needful has been asked Before: To what Senſe then is it, That the Church and the King muſt be Prayed for again, (as the Canon preſcribes,) When it has been done Three or Four times before? Nay why then muſt the Lords-Prayer be Repeated anew, to Shut up the Bidding-Prayer, when it has been Uſed alſo as many times the ſame Morning?
But he Complains not of another New Mode, as much Prevailing among a ſort of Divines, and whereby the Bidding Prayer is, I ſay not only Equally Juſtled out, but a great deal more Deſpiſed. And that is, When only a Collect is uſed before Sermon: (and it may be, the Collect which was uſed Twice the ſame Morning before): Whether it be, That ſome think they have Often enough Prayed for the King before; and do not care to uſe his Name any more than needs they muſt: Or that they are ſo little uſed to ſpeak for themſelves to God, they have nothing to ſay without the Book: Sure they are as Ʋncanonical in Ʋnder-doing, as others in Over doing. Nay they more groſly Violate the Canon, who do not at all Pray To the Effect there mentioned, Than thoſe that do Pray To that Effect, But only (as ſome think,) in more Words than Needs.
I have heard the People complain of their Lazineſs, that do ſo ſlight and Curtail Prayer before Sermon: Declaring their Offence at the71 Sermons that look ſo Bald and Naked: And at the Men too which, they think, do ſo little Give themſelves to Prayer, That they are aſham'd to ſhew how Awkward they are at it: Or at leaſt, betray what little Kindneſs they have for it. But if ſome call this Modeſt and Humble, Let them take it by that Handle, and I will think with them as far as ever I can: Where the men are Grave and Serious, Holy and Devout, I will Cenſure myſelf a hundred times, before I will throw one Cenſure at any ſuch. Yet for ſome others, when I know the men, and their Communication; ſuch as uſe to talk as if they were no Sacred perſons, Their mouths more tun'd to Curſing than Bleſſing, and they more for Potting than Praying: I cannot for my heart, count it the Vertue and Grace of empty Whifflers, that I hear no more of their Prayers. I ſhould eſteem it their Modeſty indeed, Not to Contradict themſelves in their Prayers, if they did it not in their Preaching neither. But from hollow Formaliſts who can expect any Effuſions, unleſs ſome Overflowings of the Gall? And I do not wonder at all, if they Pray not as if they were Inſpired, who can Live as if they had not been Chriſt'ned. They may catch up ſomewhat made Ready to their Hands, that did Coſt them nothing, But to Compoſe any thing of their own, They will not make Bold to be ſo Diligent, nor to Condemn ſome of their Superiors, that practiſe otherwiſe. To Strive in Prayer, They are for Leaving72 off ſuch Contention, before it be Medled with It is a Fervour that does not agree with their Conſtitutions. They will not get themſelves Heat, unleſs it be in Rallying againſt it, and crying out moſt Tragically, of the Fanaticiſm and Faction, the Pride and Oſtentation that attends it. Abuſes, I confeſs, from which it is not exempt, any more than the Common-Prayer Book it ſelf is Priviledg'd from being Thumb'd, and ſoil'd with filthy Fingers. But we are not therefore conſtrain'd to throw either away, becauſe they have been ſo unhappy, to ſuffer ſhamefully, by falling into Ill hands.
And methinks, it might give ſome Check to Epiſcopal men, (eſpecially if in the Miniſtry,) for Running down the Gift of Prayer ſo unmercifully, as to affirm, That the whole Devotion of all that pretend to it,Page 157. proceeds from no other principle, but only a Love to hear themſelves Talk. And that a Spirit of Pride, Faction, and Sedition is the only Spirit which theſe Impoſtors do really and indeed pray by. And that the Intoxicating,Page 160. Bewitching, Cheat of Extempore Prayer has been all along the Devil's Maſter piece, and prime Engine to overthrow our Church by. And therefore it ought by all means to be Exploded and caſt out of every ſober, and well governed Church. Methinks, I ſay, it might a little Cool and Pacify all this Heat and Rant againſt the Gift of Prayer, That its Cauſe has been openly Eſpous'd and maintain'd by a73 very Learned and Pious Doctor, after made a Right Reverend Biſhop, and one that ſo much Adorned the Seat he held: (Tho peradventure, Somebody that is out of Humour, may ſpeak as ſcornfully of him, as he does of Another, who was lately the higheſt of the Epiſcopal Order in this Church:Archbiſhop Tillotſon. and is now further than ever out of the Reach of all ſuch Malevolent Detractors, as indeed before his much-Lamented Death, could only ſhew the Teeth which they knew not where to Faſten, and went tormented with this Vexation, that he whom they Stomach'd ſo much for that which (if a Fault,) he could not help, his Prince's Kindneſs; had Learning, Worth and Goodneſs that made him too great a Match for them all, and left them no Room, but only to Diſhonour themſelves, in attempting to Leſſen Him. When no Charge could be found to ruin his Reputation, but his Moderation, That he ſhould offer to make it known to all men, and let the World ſee, that he would never be one of the Jehu's, to keep pace with ſuch Hot-ſpurs, as could never Forgive him, if but for that near Similitude on which was founded his Inviolable Friendſhip with the Excellent Perſon I am going to quote;)Biſhop Wilkins. who publiſh'd an accurate Diſcourſe concerning the Gift of Prayer: and therein tells us, That Miniſters are more eſpecially concern'd in this Gift, and that it is the greater Fault and Shame for them to be without it. 74And if it be a fault not to ſtrive and labour after it, How much more to Jeer and deſpiſe it, by the Name of Extempore Prayer, and Praying by the Spirit? Which expreſſions (fays he) as they are frequently uſed by ſome men, in way of Reproach; are for the moſt part, a ſign of a prophane heart, and of ſuch as are altogether ſtrangers to the Power and Comfort of this Duty. And if any think this to be but one great Doctor's opinion, It were eaſy to produce vaſt numbers that have made this Church as famous as any that ever liv'd in it, alike minded. And tho I pretend not to acquaintance with many Biſhops, any further than by their Writings; yet thoſe with whom in my Time, I have had opportunity to be moſt concern'd, diſdained not to ſignify their Favour this Way: Whatever Sons of the Church think fit to Decline and Reproach it. And I cannot reckon it any Honour to our Spiritual Fathers, to make people believe, that they are generally againſt it: or would Impoſe the Common-Prayer in Defiance of all elſe. As that muſt not be Neglected, ſo the Miniſters Talent ſure ought not to be Napkin'd, But upon occaſion he is to ſhew, That he is fit to ſpeak out of his own ſtock for his People unto God, as well as to ſpeak ſo from God to the People.
But to what a Note above Ela has he ſtrain'd the String, whom even the profeſſed Vindicators of our Liturgy cannot come a-near? When the famous Mr. Mead, even where he is Juſtifying the Uſe of Set Forms, for all ſuch occaſions75 as they ſerve for, Yet thus ends that diſcourſe, If any ſudden and unexpected occaſion happen,Diatrib. on Mat. 6.9. for which the Church cannot provide, The Spirit of her Miniſters is Free: Who will forbid them in ſuch a caſe, to ſupply that by a Voluntary and Arbitrary Form, which the Church could not provide for in a Set Form? With whom Dr. Falkner ſets in, (Lib. Eccleſ. p. 120.) Nor doth the Eſtabliſhing a Form for the Publick Office of the Church deny the Liberty in due place of uſing other Prayers, according to the practice of ours, and the Ancient Church.
A Chriſtian that cannot Pray, (ſays the good Biſhop,) how much more a Miniſter,) is like an Orator that cannot Speak, or a Traveller that cannot go. This Gift is a part of our Spiritual Armour: And for a Soldier to be without any skill in the Ʋſe of his Arms, is both an Ʋnſuitable, and a Dangerous condition. And what he there ſpeaks of the Advantages of this Gift, and the Inconveniencies of its Want to Private Chriſtians, is ſtill more applicable to him that is the Mouth of the People. viz. To be able upon all occaſions to relate their Condition, according to eſpecial circumſtances and ſeveral Emergencies. Or elſe when ſurpriz'd by any ſudden Exigence, or lying under any great Strait, wherein no Help is to be expected but from the Hand of God: To be at a Loſs what to ſay, without having recourſe to ſome preſcribed Form, (which perhaps has no proper reference to the particular occaſion;) How76 Inconvenient and prejudicial will this be, to lye under ſuch a Diſability of Expreſſion?
The Readineſs of Expreſſion and Enlarging our Deſires in fit manner, That, he calls the Gift of Prayer, Tho ſome, I know, would have it to conſiſt in thoſe Pious Diſpoſitions within us, which I take to be rather, The Spirit of Supplications. For ſure we ought to Diſtinguiſh the one from the other. However it is Poſſible for them to ſtand together, and moſt Lovely they are in Conjunction: Yet one may have a Praying Heart, that hath not a Voluble Tongue; And again, another may Roll in apt Expreſſions, that is a Stranger to the Spirit of Supplications.
Now tho it is not for the Weak to put themſelves upon Services above their Strength, Yet it looks ill, when men are Fluent on other Occaſions, and only Tongue-ty'd at their Prayers: When they paſs for good Speakers every where elſe, but are Down in the mouth at the Throne of Grace. This ſpeaks a Defect that is ſuſpicious to be not only their Calamity, but their Impiety. Indeed the very Senſe of Want and Pain, where prevalent, will open the Mouths not otherwiſe Eloquent, and ſometimes ſuggeſt and dictate things above their common Capacity. As a Malefactor, tho no Orator, yet when Begging for his Life, will find Words Significative and Moving. However many may often need the aſſiſtance of Books and Forms: And whoever find their caſe better Expreſt by others, than they know how to do it themſelves, have77 their Liberty ſo to help themſelves: And inſtead of Scrupling to uſe Others words, may Thank God for that Advantage, to warm their Hearts, and raiſe their Affections, and Enflame their Devotions.
It makes my Prayer neither better nor worſe, whether my Eyes take words off the Paper before me: Or whether by recollection, I fetch them out of my Memory, which is (as the Biſhop calls it,) but a kind of Inviſible Book.
But that I will conclude to be the Beſt way for me to take, whichſoever it be, that helps me to Pray moſt pertinently, humbly, faithfully, and fervently. Some can Pray better with this Form, ſome with that, and ſome with none. Therefore Let every Devout Chriſtian that makes Conſcience of Worſhip, and gives himſelf to Prayer, conſult his own Experience, and Enjoy his Liberty, to take that way which he finds Beſt for himſelf. There is an Abridging ourſelves, that gives Check to our Improvement: And I am not tied always to uſe this very Staff or any at all, If I find that I can do as well, or Better without it. There is a Growth in Knowledge and Grace, as well as in Bodily Stature and Strength. And ſome Sutes of Prayer,78 as well as Suits of Cloaths, we may be Outgrown. As Piety brings me upon my Knees then, So Prudence muſt Adapt my Words. Tho Old words, it's true, may be uſed with New Affections, and ſerve as well where the caſe is the ſame: Yet there are ſome New Occaſions of my Life that call for a New Song. And where the Expreſſions as well as Affections are New, and the beſt that we can fetch out of our Treaſure, It ſpeaks the Value which we put upon our Benefactors favours, That we prize them more than to mention them ſtill in the ordinary Rote. We count it not only Flat and Dilute, but Contemptuous and Slighting, to ſpeak after that Manner, to our great Friends on earth; How much more concern'd ſhould we be to Appear before the Greateſt and Beſt of all which is in Heaven, with ſomewhat to expreſs our higheſt Regard of Him and his Bleſſings, and alſo our moſt Careful Hearts to approve our ſelves Senſible and duly Affected? Of which our Speech is the Indication: And ſo that we Expreſs our ſelves to the purpoſe, it matters not whether the words be our own, or Borrowed, from one or another: We may Preſs them into this Service wherever we find them. But thou poor weak Chriſtian, whoſe Parts and Abilities are not equal to thy Zeal and Piety, When thou art Moved to Pray, and haſt but a Praying Heart, O take heed that thou never Forbear thy Prayers, for want of Words at Command, to Set them off. For if thou couldſt79 not ſo much as Read, or Speak at all; Yet thou might'ſt Pray. And tho thou haſt not a Fluency of Speech and Choice of Expreſſions, in a Readineſs, (which indeed are Gifts more for the Service and Edification of others, than for any Saving Benefit to the Owners:) Yet throw and Proſtrate thy ſelf before the Lord, and Try to make ſomewhat of it, in opening the fenſe and the Deſires of thy Soul, at the Throne of Grace,〈◊〉Doing as thou Canſt, where thou canſt not as thou Would'ſt: And thou may'ſt do e'en as well without the Flowing Utterance and Elocution; Yea peradventure, Better: Becauſe thereby thou art kept Humbler, and ſo fitter for his Acceptance, who to this man will Look, even to him that is Poor and of a Contrite Spirit and trembles at his Word.
THE uſual Method of Prayer is Confeſſion, Petition, and Thankſgiving. Yet we are not in every Prayer, tied up juſt to this Order. We may ſometimes omit one of the Parts, or put the Laſt Firſt, or only Beg, without Explicite Confeſſing our Sins, or Bleſſing the Lord. Tho we are Bound to all theſe things, yet not at all Times that we make our Prayers. We may Inſiſt but upon one Point, and yet not80 Maim or Mangle our Devotions: According as we are particularly Diſpoſed in our Minds, or preſt with any particular Occaſions in our Lives. That which at this Time, we find we have moſt Need to do, or are fitteſt for the doing, To do it Heartily will ſuffice, and find Acceptance, Tho every thing be not mentioned that belongs to a Full Prayer. It is not a Guilt at which we need to Deject our ſelves, for Curtailing and Diſmembring our Offices, When we leave out ſome Part, and are Intent upon another, in which we think our ſelves Now more immediately Concerned. 'Tis well, and indeed a great Attainment, in which we may Hug our ſelves, If we can diſpatch but any one Part, with ſerious and fervent Devotion. Tho the Enumeration and Confeſſion of our Sins, with Confuſion of face and Compunction of heart, to Humble us before the Lord, and prepare us for his Pardon and Grace, is of the greateſt uſe for poor Obnoxious Sinful Creatures: Yet in our Lord's own Form there is no Confeſſion, but only what is Tacit and Implicite: As where in asking for Daily Bread, we acknowledge our Wants and Indigence: In begging Forgiveneſs of our Treſpaſſes, we acknowledge our Guilt and Wickedneſs: And in Praying not to be Lead into Temptation, we acknowledge our Weakneſs, and how prone we are of our ſelves, to go all to Naught: And alſo that we Deſerve the Puniſhment, which we Pray to be Delivered from. So that altho we ſhould be us'd and81 forward to Confeſſion, Yet we muſt not Entangle our Conſciences with a Conceit of the Neceſſity lying upon us, expreſly to Confeſs our Sins in every Prayer: Nor yet the Neceſſity of particularly Reciting the Mercies and Favours which we have received at the hands of God. Tho Thankfulneſs (which is our good Manners towards Heaven) as much becomes his Obliged, as Confeſſion (which is a Self Arraignment, to clear our Judge,) becomes his Offenders: Yet there may be the Broken and the Grateful heart, ſenſible both of Sin and Mercy, without the particular Naming, either our Sins, or God's Benefits.
However 'tis my own Senſe, and my deſire to make all I can alike minded, That it not only Becomes, but Behoves us to be Thankful: which being a Tribute we owe to the Crown of Heaven, I count it no better than Wrong and Robbery to withhold it. Nay ſo Material a point is this, That ſome (I think, not amiſs) have ſumm'd up the whole of our Religion in the one Word, Gratitude: To be ſenſible of our Receits from Above, and all our Obligations to the Lord, and ſtill Acknowledging the Debt, which we are never Able to Pay: Full of Concernment, What we ſhall render to the Lord for all his Benefits; And where the Poverty of our caſe checks all thoughts of Retaliation, yet giving unto God, at leaſt, the Glory of his own Gifts: Yea for the due Expreſſion of this Gratitude, Loving and Honouring, and Praiſing our great82 Benefactor; Truſting and Delighting in him, Afraid to Offend and Loſe him, and ſtudying and ſtriving in all things, to Pleaſe him. And as it is our Reaſonahle Service, and the moſt Ingenuous Diſpoſition of Soul, (as well as the ſweeteſt Solace of our Lives, The Marrow and Fatneſs of our Religion, and the joyful Employment of Bleſſed Spirits above,) thus to Obſerve and Recount, to Particularize and Magnify the Favours of Heaven to us; So 'tis the moſt Decent Begging of what is yet Wanting: and our prudential Gaining upon the Goodneſs of God, to run on ſtill in the ſame Channel: Seeing he accounts his Benefits there beſt placed, where they are moſt Gratefully Reſented. This then we muſt be in care not to leave Undone: And yet I dare not ſay that we are bound to do it (toties quoties) every time we Pray.
So tho it looks moſt proper for the Guilty and Conſcious, to go upon their Submiſſion to the Holy Majeſty offended, and before they Ask, to Acknowledge how unworthy they are to Receive: and make their Confeſſions the Introduction to their Prayers: Yet a Great man, well vers'd in theſe matters, The Right Reverend Biſhop Hall, (in an Epiſtle concerning the Continual exerciſe of a Chriſtian to Keep his heart,) gives this Advice, To begin our Prayers with the Praiſes of God, Taking notice of all his Goodneſs to us, and the great things which ſtill he has done for us, and the continued Favours83 with which he goes on to Oblige us. To be in Thankſgiving firſt, and then in Requeſts. And to Bethink our ſelves, How Unworthy we have walk'd of ſuch Mercy, and to recount our Abuſes of his Kindneſs and Love, may prove an effectual Method to Melt and Diſſolve our hard and ſtony Hearts: That laying to heart, how Good he has been to us, and how wretchedly we have Misbehav'd our ſelves, and carried moſt ill to the Beſt of Fathers, The Goodneſs of God may lead us to Repentance. Now they that, upon trial, find the Benefit of this courſe, are Free, to take it. And I ſhall not think it Prepoſterous in my Prayers, To deliver my ſelf Firſt of that which lies moſt upon my opirit, and chiefly Affects my Heart, whatever it be; Good things to be Begged: Or Sins or Mercies to be Acknowledged: I take it for a Direction and Call, to Begin with that which I am ſo Full of, and in Pain till I have poured it out; However it may ſeem to Invert the common Order.
And if you make uſe of Another's Form, You muſt not think your ſelves obliged to every Word, and to take All before you: But may alter or add, or leave out, as Diſeretion ſhall ſuggeſt, or you Judge fitteſt for your purpoſe. They that are Converſant with God have a Taſte for Spiritual things, as well as for their common Food, To Diſtinguiſh between better and worſe. And then they are not Bound to take all that they find, and to ſwallow that which they do not Like: But may pick out of84 the Book, all one as at the Table, what is Agreeable, and let the reſt alone; and make it up with what they find moſt Grateful to them, and Beneficial for them.
Yea he that is to be the Speaker, in Praying with others, may Change his Prayers, according to the Company, without being a ſinful Timeſerver, or Man-pleaſer. Tho it is the ſame God I ſpeak to every where, Yet the Wants and Humours of men are ſo exceeding Different, that what moſt Takes with ſome is as much Diſguſted by others. And tho I am not to Comply with them to Harden or Hurt them, and muſt not care ſo much to Pleaſe men as God, nor be check'd by the Company, nor let my Devotion flutter among them, inſtead of flying up to Heaven, nor Regard any Men comparably to the Great God, But Ceaſe from Man whoſe breath is in his noſtrils, for wherein is he to be accounted of? Yet there is a Lawful Becoming all things, to all men, and Pleaſing all for their Good to Edifica•ion. And I muſt give no Juſt Offence to any. However ſome may be Offended at that which is not really Offenſive, Yet if I know it to be Diſtaſtful, I would not offer it, if I could well avoid it, I would not Obtrude upon them the Food of their Souls ſo Cook'd, as they cannot Abide it, But give them the ſame thing, in another Vehicle and Preparation. And that not to be applauded by them, or to Ingratiate my ſelf with them: But to be moſt Uſeful to them, and beſt to ſerve the Ends of Religion upon85 them. And upon this account, I ſcruple not, ſometimes, to Vary my Prayers, according to the Genius and Inclination of the Company with whom I am to Pray. For two Companies may be both of them Pious and well diſpos'd, And yet the one all for that Way which the other is as much Againſt. And I have no Scruple of Conſcience againſt either way. If then I would not Offend but Edify them, I muſt take the way which I perceive to be moſt Agreeable. That they may heartily Concur with me, and that my Prayers may not be an Exerciſe of their Patience, but of their Devotion.
THE Scripture-Command is, To Seek the Lord while he may be Found, and to Call upon him while he is Near. And the Time when he will be Found, is All day long. For as long as he Stretches forth his Hands to Receive us, we may Lift up our Hands to Receive of Him. And the whole Day of Grace is the Hour of86 Prayer. And whenever we have a Heart to Pray, God hath an Ear to attend it. Earthly Kings, it's true, are not always to be ſpoken with. Courtiers themſelves cannot have the Princes Ear when they Will. He can never Hear all his Subjects Cries, and it is but rarely that he Hears any. And ſometimes when he doth, He is only Exaſperated at the Petitioners, and had rather they would let him alone. And we our ſelves uſe to put off the Beggars that preſs often upon us, Telling them how Lately they have been with us, and twitting them with the Courteſies they have ſo many times Received from us. We make that which we have done already, an Excuſe to hold our Hands. Such is the Imperfection of Mortals, and the Indigence of Creatures, that we are Tired out, to be Long Urged: And our ſtock will be Exhauſted by frequent Diſtribution. But God whoſe Underſtanding, Power, and Love are as Infinite as Himſelf, is ever at Leiſure to Hear us, and can receive no manner of Diſturbance from all the Throngs of Seekers. Thô every Creature all over the Ʋniverſe ſhould Call upon him at the ſame Moment, (as by their Wants and continual Need of him, they all do:) His Ears are ſtill Open to them All. For as all the World is no more trouble to him, than if it were but One man: So every particular Man is as much Minded by Him, as if that man were all the World. And equal to his Knowledge of all our Wants is his Ability87 and Inclination to do for all his Petitioners. Come as oft as we will, He will look the Sweeter upon us. At any Time he is Ready for us, To receive our Suits, and give Audience to what we have to ſay. Nay, he makes his Gifts the Motives of more, and goes on to do, becauſe he has done much Already. So that his Experienced Bounty, is his Peoples Argument to Speed. And even from what they have had, they Plead for what they would have. Gen. 32.10, 11. Mercy and Truth thou haſt ſhewed to thy Servant. Deliver me I pray thee. And Pſal. 27.9. Thou haſt been my Help; Leave me not, neither Forſake me O God of my Salvation.
We have no Excuſe then ever to keep off from God, As we are ſhy of Viſiting our Friends too thick, leaſt they ſhould be Sick of us, and Weary to do us Good. God hath not only certain Times of Hearing, As Sabbaths, and Holy-days, and ſuch and ſuch Critical Junctures, appointed for the purpoſe. No Time is Unſeaſonable to Viſit Heaven with our Prayers. Evening and Morning, Noon and Midnight, the Gates lye open to us. If we be there every Day, and every Hour, we ſhall find no Repulſe, but ſtill the better Welcome. If All day long our Heart is in our Knee, Herb. We are not Limited, Go as oft as we will, it is no oftner than we are Called, For the Word is, Pray without Ceaſing.
THE Injunction, 1 Theſ. 5.17. ſeems to Infringe the Liberty of Prayer, inſtead of Enlarging it: For if we muſt be Always Praying, The Time is not at our Diſpoſing, nor have we the Liberty ever to Leave off. Nay, inſtead of offering us a gracious Liberty, This Text ſeems to Load us with a hard Neceſſity, that carries in it an Impoſſibility. For how can any man in the world•ray Always? I anſwer, The Apoſtle cannot here be underſtood, as enjoyning us ſo to Pray, that we ſhould do Nothing elſe: Becauſe one Duty muſt not Interfere with another, nor Juſtle out all the reſt. And we have many other things to do beſides Praying. Therefore it muſt be ſoftened ſo as to require of us only what we can well perform. And that is, To keep our ſelves ſtill in a Frame and diſpoſition for Prayer, that we may be Ready, upon all Occaſions, to fall into it. For as Bp. Hall inſtructs us, [Devout Soul, p. 10.] Devotion is not only an Act of Vocal Prayer, But the Habitual diſpoſition of a holy Soul ſweetly converſing with God, in all the Forms of a heavenly (yet awful) Familiarity, and a Conſtant entertainment of ourſelves here below with the God of Spirits in our ſanctified thoughts and affections. 'Tis true, The89 Sacrifice muſt not be evermore Actually in the offering, But the Fire of Devotion ever Burning on the Altar of the heart. And no day muſt we Intermit our Times of Praying, but go on in a Courſe of Prayer, without Fainting: and let its Returns be as Conſtant as our Meals. And as after our Dinner, we have done Eating for that Time: But ſhould we Ceaſe to Eat, we muſt Ceaſe to Live: So Prayer being a part of our Spiritual Suſtenance, we are every day to make our Meals of it, but never have done with it, till we have no Sins to be Pardoned, No Wants to be ſupplied, That is, till we have attained to ſuch Perſection, as is not in this Life Attainable. We muſt not Give over, thô we have not ſtraight every thing that we Ask. But keep our ſuits on the File, Depending at the Throne of Grace. And as ſome Denial and drawing back, does but Whet the importunate Suiters Requeſt. So if the Lord ſeems ſometimes to Caſt us away in Diſpleaſure, Yet we muſt take no Denial, nor be Weary of well-doing: But renew and Double our Requeſts; For in Due time we ſhall reap, if we Faint not. Still we muſt Examine ourſelves for the Obſtruction, and ſtrive to Amend the matter in the next Prayer. And then we may take every Second Prayer, for an anſwer to the former: and conclude, That he who gives us the Grace to Perſiſt, Favours our Cauſe. Yea the very Perſeverance which he gives,90 may be Better than the thing which we asked.
Uſe the Liberty granted then, and go on to Pray in Hopes to Speed. Seek every day, That you may not be ſadly to Seek at your Laſt day. Some have more Leiſure, and they ſhould be much in Prayer. And the men of Buſineſs ought to Pray for the Succeſs, and Sanctification too, of their Buſineſs. But whoever Fears and Loves God, will find Time to Wait upon him Every Day, whatever Stands the while. In the Morning we are Expoſed to the wide World, and have need to put ourſelves under the Divine Conduct. And at Night, we are as in the Suburbs of Death, And therefore before we lie Down, it concerns us to Even matters with Heaven, leſt we Riſe not till it be in Another World. Much of a Chriſtian's buſineſs lies on his Knees. Let us be Much in Prayer, while we have Time, And when all our Time is gone, We ſhall have an Eternity, to be ever Praiſing the Lord.
SEeing we are not punctually Determined, as to particular Times of Prayer, It will be our Wiſdom and Piety, to make choice of the Fitteſt Seaſons for that purpoſe. Tho91 we ſhould have our Stated Times, to which we may be Conſtant, without any fear of Superſtition, And ſhall find it, not ſo Dangerous, as Uſeful, to have the Sun and Clock for our Remembrancers. And tho we count not one Time of the day Holier than another, Yet the very Appointing of Set Times for Prayer, ſhews that we value the Office more, than to leave it at Random, as a Chance buſineſs, Leſt ſo it ſhould be Thrown by, and not done at all. And that we would Secure it at certain Seaſons, tho we do not Confine it only to thoſe very Times. And tho we are not lightly to Vary and Break ſo good a Cuſtom. Yet we may, upon occaſion, Break our Ʋſual Times, without Breaking any of Gods Commands. Becauſe he has no where bid us do it Juſt Now, but to ſee that it be Duly done.
We muſt then Watch unto Prayer, not only while we are in it: But alſo to take the Fitteſt Times for it. Thoſe (Mollia Fandi Tempora) Favourable Seaſons of Addreſs, when our Hearts are Fixed, and the Feet of our Affections ſtand right. When Our beloved puts in his hand by the hole of the door, and our Bowels are moved for him. Cant. 5.4. When He that is to do All for us, gives us ſome peculiar Hint and intimation, to come now, and Receive, what he is infinitely Full of, and more Inclinable to make us Happy with, than we to Seek it. When he gives ſuch Intimations of his Favour as Ahaſhuerus to Eſther, What is thy Petition, and it ſhall be granted;92 O! let us prize ſuch Golden opportunities, more than ever to Omit and Loſe them, when they are ſet before us.
Chuſe the beſt Time of the Day, when your mind is moſt Compoſed, and your Soul in fitteſt Frame for the Work. And neglect not the Spring and Flower of Age: But Seek the Lord Early: Remember him in the days of your Youth: And he will not caſt you off in the time of your Old Age. Let it not be only for a Shift, that you Fly to him, when the World is Shaking you off, and you know not what to do with your ſelves ▪ But in Health and Proſperity, be drawn by the Bands of Love: Before you are Driven by a ſad Neceſſity, to Seek the Lord, When he Slays you. Yea leſt then he turn you over to the Miſerable Comforters, for whoſe ſake you Forſook Him, and make you find the Verification of that Threat, Prov. 1.28. Then ſhall they Call upon me, but I will not anſwer them; They ſhall Seek me Early, but they ſhall not find me. For ſurely in the Floods of great Waters, they ſhall not come nigh to Him. Pſal. 32.6. In ſuch a diſmal Plunge, Ungodly mens Heads Turn, inſtead of their Hearts. They know not where they are then, nor what to do, nor how to apply to the God, to whom they have been ſtill the greateſt Strangers. And no wonder, He is not at their Beck, in their Adverſity, whom they did nothing but Slight all the days of their Proſperity.
THO' Wicked men are at ſo ſad a Loſs, in the Time of their ſoreſt Need, Groping in the Dark for what they would not Seek while they had Light. Becauſe they put off the Work of their Salvation, till they were Weary of their Lives, and a Burthen to themſelves, and good for nothing, but to Nurſe their Diſeaſe, and Bewail their Troubles. And ſo when Invaded with Sickneſs and the Meſſengers of Death, They lie either like Dead Logs inſenſible of their condition: Or Struggle as a Wild Bull in a Net, full of the Fury of the Lord, the Rebuke of their God: Liſtleſs to Seek where their Help lies, Or elſe Deſpairing to find it, if Sought. Yet all Pious Souls that have Given themſelves to Prayers, find the ſame God of Conſolation to Shelter them in Affliction, whom they Delighted in approaching to, during their Better days. In him they have Peace, when nothing but Tribulation in the World: Yea, are Bold in their God, tho he looks as if he were againſt them. Knowing that they may be Caſt down, and not Caſt off. Poor and Needy, Yet thought upon by the Lord. In a Low eſtate, and yet Remembred in everlaſting Mercy, By that God who Abhors not the Affliction of the Afflicted, Nor Loves his Children ever the leſs, for Chaſtening94 them: But in very Faithfulneſs Afflicts them, Out of Kindneſs to them, As that which he knows to be Needful and Beſt for them. And like as we Sprinkle Water on the Fire, to make it burn the Fiercer: He lays Affliction on their Loins, not to Diſcourage, but to Quicken their Prayers, and to make way for his Praiſes: Not to Affright them from him, but to bring them Nearer to Him. Pſal. 50.15. Call upon me (ſays he) in the day of Trouble, I will Deliver thee: and thou ſhalt Glorify me. Indeed that Trouble whatever it be, does us a great deal of Good, which does not Hinder, but Invigorate our Prayers; and makes us able to declare, as that ſore Afflicted man, to his friend coming to Viſit, and asking him How he did? I thank God (ſays he) I can Pray Better ſince theſe Troubles, than ever I could in my life before. Wilt thou not Pray to God then becauſe he Afflicts thee? Why for that very Reaſon thou muſt do it the Rather. Jam. 5 13. Is any among you Afflicted? Let him Pray. At all Times we ſhould gladly embrace the Advantage of Drawing nigh to our Gracious God, and Pouring out our Hearts before him. But eſpecially when his Hand is upon us, our Eyes and Hearts ſhould be lifted up to Him; Who has Torn and Smitten, and alone can Heal and Bind up our Breaches. Whatever be the Diſtreſs, God is a Refuge ſufficient for us. Our Refuge and Strength, our preſent Help in Time of Trouble. 'Tis to ſome purpoſe, to make our application95 to Him, who at the Loweſt can Raiſe, and at the Worſt, is able to Relieve us. Refuge failed me, no man cared for my Soul; yet I cried unto thee ô Lord, and ſaid, Thou art my Refuge, and my Portion in the Land of the Living. Pſal. 142.4, 5. Yea thô men Provoke him, and are Brought Low for their Iniquity, Nevertheleſs he Regards their Affliction, when he hears their Cry. Pſal. 106.43, 44. Thô Fooliſh Sinners, for their Tranſgreſſions and Iniquities are Afflicted, Yet when they Cry to the Lord in their Troubles, He ſaves them out of their Diſtreſs. Pſal. 107. 17-16. Whatever comes upon us, it cannot Ʋndo us, as long as we have the way open to the Almighty Friend in whom is our Help. Whatever we Loſe, We may ask and have a Better thing at his Hands. Whatever we Suffer, if we make our moan, and cry to him for Succor, He will Remove it from us, or Sanctify and Sweeten it to us, that it ſhall do us no Hurt, but Work for our Good. With this Staff of Prayer, we may walk over Rocks and Mountains, and Surmount all our Troubles and Diſaſters. Whoever are againſt us, and run us down, No matter, if we can Appeal to Heaven, and have God our Friend, and Engage the Almighty Lord of all into our Intereſts. For my Love they are my Adverſaries, but I give my ſelf unto Prayer. Pſ. 109.4. Inſtead of Wrangling with them, I turn to Him that can order them, and Save me from them: Or make me more than amends for all the Damage that I can ſuſtain by them. When I am in Heavineſs and96 my Spirit is overwhelmed within me; To unload my Breaſt before the Lord, Eaſes my Oppreſſed mind, and helps me to that Relief from Above, which the World cannot give. As Hannah, after ſhe had Prayed to the Lord in Bitterneſs of Soul, and pour'd it out, and wept ſore: She went her way, and did eat, and her countenance was no more ſad. 1 Sam. 1.10, 15, 18.
Let me be ſhut up in Priſon, none can Impriſon my Prayers: but my Soul may Expatiate and ſally out to my Father which ſees in Secret. No Walls or Irons can ſtop me from Him, who is every where Preſent, and Nigh unto all that Call upon him. I am but a Priſoner in the Body, and in this World, (which is but a greater Jail,) But Prayer ſets me at Large, and carries me even to Heaven aforehand. And however I am Tempted, Troubled, and ſore put to it, Still I have Leave and Liberty to Remonſtrate, and make my moan Above, and ſeek Redreſs at the hands of Omnipotent Love. And let me continue ſo to Seek, and Pray Heartily, And I ſhall be Happy in ſpight of all Diſaſters and miſery.
THE Infinite Majeſty that is every where Preſent, is no more tied to Places than Times. I will that men Pray Every where, ſaith the Apoſtle, 1 Tim. 2.8. The whole World is God's Houſe, and no Place of it unfit wherein to Invocate him that Made it. Not a Hole or Corner where He that fills Heaven and Earth, is not Aware of me. We may Hallow any Ground we tread upon, and Conſecrate every Place we come in, for a Proſeucha, the Chappel and Altar of our Devotion, by offering up our Prayers to Jehovah Shammah, The Lord that Sees us. And when we have no better, even a Dunghill or a Dungeon will be Oratories, as recommending as the Temple. Thô when it is at our choice, The Church, which is peculiarly ſtiled The Houſe of Prayer, muſt be Preferred: And while we have the Liberty and opportunity of Going with the Multitude to the Houſe of God, and thoſe Doors lie Open to us, We muſt take heed of Slighting the Bleſſed Priviledge, So much prized by the Servants of the Lord that Enjoy it, and ſo much Bewailed by them that Want it. We muſt dread to Excommunicate our ſelves from the Aſſemblies where the Lord Feeds, and makes his Flock to reſt, and not be as thoſe that Turn aſide by the98 Flocks of his Companions. Inſtead of making that heavy Judgment our wilful Choice, To turn our ſelves out of the Courts of the Houſe of our God, we muſt greatly rejoice in the Favour, and with all our hearts, be glad of the Freedom, To go into the Houſe of the Lord. Yea, we muſt Long for his Courts, and Love the Habitation of his Houſe, and count it ſo Amiable, that we had rather be Janitors in his Temple, where his Reteiners are Still praiſing him, and Every one ſpeaks of his Honour, than to have all the Pomp and Splendor of the World, among the Strangers and Enemies to God, that do nothing but deſpiſe and Affront him. O! enter into his Gates with Thankſgiving, and into his Courts with Praiſe. Be Thankful to him and Bleſs his Name. Pſal. 100.4. Not only accept the Benefit while offered, but Prize it moſt highly, and Embrace it moſt eagerly. Rejoicing with all your Souls, that you may be ſo Happy, there to make your Prayers.
But yet you muſt not take Prayer for a Sacrifice tied only to that Holy Place, nor uſe to Pen up all your Religion within the Church-walls, and there let it lie till the next time. Your own Houſes alſo are to be Bethel's and Houſes of Prayer; Such Families, where the Name of God is daily and duly Call•d upon. Every Maſter in his Houſe may Officiate as the Prieſt, without Uſurping the Honour of Aaron to himſelf. And by ſuch Leading the way in God's humble Worſhip at thy Houſe, thou owneſt99 him to be more Maſter there than thy ſelf. Which will be ſo far from Loſing, that it will Greaten thee more than any thing elſe can do, and make thee far more conſiderable and Worthy, than all the Proud Scorning of his Service, as a thing Below thee. For them that Honour him, God has promiſed to Honour.
But of all the Houſe, our Lord hath given a peculiar Conſecration to the Cloſet, where when the Door is Shut and Barr'd up, (to make it yet more a Cloſet,) under that Confinement lies the greateſt Liberty: And ſuch a Priſoner is the moſt Free to Expatiate in Prayer. When Sequeſtred from the World, thou maiſt much better Deſcend into thy own Heart: And more out of the danger of Oſtentation, maiſt Pour out all thy Soul, and demonſtrate thy Faith in the Omnipreſence and continual Inſpection of that God to whom Cloſets and Hearts are as Open as High-ways, and the Face of the Congregation. The Lord calls to ſee the Countenance, and to Hear the Voice of his Dove, in the Clefts of the Rocks, in the Secret place of the Stairs. Cant. 2.14. In ſuch Retirements he uſes moſt freely to Impart Himſelf. And there ſhould we caſt and covet to Meet Him whom our Souls Love. And not think it any hard Put upon us, but the moſt ſweet and bleſſed Advantage, to leave even the beſt and Deareſt Company, to go to God our Exceeding Joy. What care I for Chatting with Friends on earth, (ſaid Biſhop Hall, ſhut up in the Tower,) when I may talk familiarly100 with the God of Heaven? As our Saviour gave a diſcharge even to his own Diſciples, Mat. 26.36. Tarry ye here, while I go and Pray yonder: So get ſometimes out of the Crowd and Hurry of worldly Avocations and diſtractions, that thou maiſt find a full Vacation and happy Freedom to wait upon thy God. And when ſo taken up with Him in Secret, bethink thy ſelf, what main Grievance it is thou haſt to make thy moan of: What eſpecial Favour thou haſt to Beg: What Sin that lieth hardeſt upon thy Conſcience to be Pardoned: What noiſom Corruption to be Healed: What moſt Wanted Grace or Good thing, to be Deſired. And there tell all, as having the faireſt Opportunity to be Bold: And put on hard, as one that will not be Denied.
Abraham Retired into his Grove: Iſaac to the Field: Jacob Wreſtled with God upon the Way: Elijah Prayed under the Juniper-Tree: Jeremiah in the Dungeon: Daniel in the Lions Den: Jonah in the Whales Belly: Our Saviour in the Garden, and often in the Mount: St. Peter on the Houſe-Top. No matter what is the Place, ſo it miniſter to our Devotion, and help us indeed to Draw nigh to God: Which is not to be done with the Body, and ſhifting of Places, but in the Elevation of the Heart, and Fervor of Affections. (Non Paſſibus, ſed Precibus itur ad Deum, Aug.) Prayer is the101 Meſſenger that doth our Errand there, where Fleſh cannot come. And wherever a man is, or however taken up, even in the midſt of his Worldly occaſions, His Soul may fly out, and ſteal away to God: Or ſend up Secret Ejaculations that ſhall pierce the Heavens, and find as ſure a Conveyance, as if they had bounded from the Temple. However then we ſhould be Glad to to go into the Houſe of the Lord, when Opportunity ſerves: Yet when we have a Motion to Prayer any where, we muſt not withhold it, for want of a Better Place, from whence to ſend it up.
EVery one that is Godly ſhall Pray unto thee ô Lord. Pſal. 32.6. No Godly man but will do it. And all manner of Perſons, as they have Need, So they are Allowed to do it. Only the Prieſt of old entred the Holy Place: Now102 he that hath Loved and Redeemed us, and waſh'd us from our Sins in his own Blood, hath made us all Kings and Prieſts unto God. Rev. 1.6. God is no Reſpecter of Perſons. The Pooreſt ſhall have as fair and full a Hearing with Him, as the Biggeſt man in the World. Tho he be the moſt High, yet the Loweſt are not beneath his Notice. If they are Low in their own eyes, and Poor in Spirit, as well as of Low Eſtate, and Poor in the World, They are indeed the Nearer to his Acceptance, Who hath Reſpect unto the Lowly. And to this man will Look, that is Poor, and of a Contrite Spirit, and Trembles at his Word. Iſa. 66.2. This Poor man cried, and the Lord Heard him, and ſaved him out of all his Troubles. Pſal. 34.6. From the Height of his Sanctuary he looks down even upon the moſt Abject wretches on Earth. Even ſuch as are Rejected of men, and juſt ready to be Thruſt out, as not fit to Live in the World. To hear the groaning of the Priſoner. To looſe thoſe that are Appointed to death. Pſal. 102.20. He will Regard the Prayer of the Deſtitute, and not deſpiſe their Prayer. v. 17. The Lord ſees not as man ſees: To Regard men according to their Garb and Dreſſes, but according to their Faith and Graces. Yea according to their Cries and Neceſſities. And even that Abjection and Beggary, for which others Overlook and Scorn them, is the very Motive of God's Inclining to them, and taking Notice of them. Do thou for me O God the Lord for thy Names ſake, becauſe thy mercy is good,103 Deliver thou me, For I am Poor and Needy. Pſal. 109.21. For the Oppreſſion of the Poor, for the Sighing of the Needy, now will I ariſe ſaith the Lord, I will ſet him at Liberty. Pſal. 12.5. Tho God, that hath Choſen the Poor of this World, is not Fond of a man, only for this reaſon, becauſe he is Poor; For there may not be more Wicked men than many Poor men: Yea ſuch as are fain to Beg their Bread of Men, may yet be none of Gods Beggars, and ſo none of his Favourites. This, not for their Bodily wretchedneſs, but for their Souls Ungodlineſs, becauſe matters are not ſo Ill with their Bodies, but they are Worſe with their Souls. Yet (caeteris paribus) No Poor man ſhall be ever the leſs Welcome with God, for his Poverty: but be as ſoon Heard, and as much Reſpected by Him, as His Excellency, or His Highneſs, the moſt Eminent and Mighty, who look to be Obſerved of all, and that every one elſe muſt be Silent, when they Speak. Such are often too High, to be God's Humble Servants. Like the Wicked, Pſal. 10.4. Who thrô the Pride of his Countenance will not Seek after God. Tho there is none ſo Rich and well-provided, but they ſtand in continual need of God's Alms: And they that abound in the World's Good, muſt yet beg of him their Daily Bread, and have need (of all men,) to Pray hard, That they may not be put off with their Portion in this Life, and be Tormented, when Lazarus ſhall be Comforted. Let not the Rich man rejoice ſo much in his Riches, as that he104 may go to God, to ſave him from the Danger of them. And let him not Pray the Leſs, but the More, That thrô ſo many Temptations, he may get Safe into the Kingdom of God. Let not any Nobles, Gentlemen or Ladies ever fear it will Debaſe their Dignity, to Cringe to Him, that has far greater than any Kings or Queens on Earth, for his daily Attendants. If they are too Goodly to be Godly, they will be too High to be Saved. Prayer is Man well Dreſt. Herb. The fineſt Creature is beſt Adorned, when moſt Humbled. And when the Knees are Bowed, the Mouth Confeſſing, the Hands Smiting, the Eyes Blubbered, the Cheeks bedewed: Nothing in the ſight of Heaven is more Becoming and Recommending. Ephraim was heard ſo Bemoaning himſelf, And preſently it follows, Is Ephraim my dear Son, is be a pleaſant Child? For ſince I ſpake againſt him, I do earneſtly remember him ſtill, I will ſurely have mercy on him, ſaith the Lord. Jer. 31.18, 19, 20.
But if the King of Heaven will admit of the Pooreſt mans Requeſt, and ſuch as ſhould not be ſuffered to ſpeak to their Prince, ſhall be Heard ſpeaking as much, and as often as they will, to their God, O! how Unwiſe and Wicked then are thoſe Poor, that will not thus Ingratiate and prefer themſelves, to be as Great with God, as they are Deſpicable in the World? That they may not Loſe both Worlds, but Pray themſelves into a better Kingdom, than all the Kingdoms on Earth.
105Let the Afflicted Pray, That they may not Periſh in their Troubles And let the Proſperous Pray, That they may not be Deſtroyed by their very Proſperity. Let the Idle Pray, becauſe they have Leiſure. And let the Buiſy Pray, to Hallow their Imployments. Spare time can never be better Beſtowed. And the Soul amidſt Multiplicity of Buſineſs can never be better Secured. Let the Learned Pray, becauſe they Know How. And let the Ignorant Pray, That they may be Taught of God to Know more. The beſt Scholars are they that have Learned to be Readieſt at their Prayers. And ſuch as beſt Know themſelves will be moſt forward to Humble themſelves before the Lord, and know how Good it is for them to Draw nigh unto God. And none muſt forbear their Prayers, becauſe they be not fine Speakers. But, If any man lack Wiſdom, let him ask it of God, who giveth to all men Liberally, and upbraideth not, and it ſhall be given him. Jam. 1.5. The Sillieſt wretch, by this means, may come to Know enough, to do his Buſineſs, to make him Wiſe to Salvation. Let the Aged Pray much, becauſe they have but a Little Time, till their Mouths will be ſtopt: And Cry mightily to God, before they go down into the Silence of the Grave. Let them Beg of Him that knows their Frame, to have Compaſſion on their Infirmities, and not Caſt them away in the time of their Old Age, nor Forſake them when their Strength fails them. Let them go Praying out of this World, that they may come Praiſing into the106 Next. Let Children in their youth, Remember who Made them; and Pray That as they grow in Age and Stature, they may alſo grow in Wiſdom, and Grace, and Favour with God and men. Let them learn to Pray Betimes, that Uſe may get them a Habit, and facility of Praying. And if their Prayers be well meant, (tho Childiſh,) He will not Deſpiſe the Young Childrens Prayer, who gives even to the Young Ravens that Cry. Pſal. 147.9. Let the Weak and craſy Pray, for Power from on High, to Him that giveth Power to the Faint, and increaſeth Strength to them that have no Might. And let the Strong and Luſty, Exert their Strength and mettle in this Spiritual Conflict and Struggle, and not be Slothful in the Work of the Lord, but do it with all their might. Becauſe they know not what a Day may bring forth, to Diſable and pull them down. Let the Infirm Chriſtians Pray to be Healed: and the Fallen, to be Recovered; the Doubtful and wavering, to have their Faith increaſed: And let the Faithful and eſtabliſhed Pray, That they may be Thankful to God, and Helpful to men, and go on to Abound in the Work of the Lord.
In a word, let men of all Ranks and Eſtates Pray, Becauſe they May, and becauſe they Need it. Becauſe they are Nothing, and Have nothing, but of the Divine Bounty: And can do nothing without God's Heavenly Grace, and are Preſumptuous to look for that Grace, without107 their Prayers. They deſerve to go for ever without it, and juſtly do periſh for Want of it, who will not be at ſo much trouble as to Seek, but Loſe all for want of Asking. All the Noiſe and Buſtle in this World, at the laſt, will Centre and be ſumm•d up in Prayer. And every one that is not Stupid or Mad, will covet to go Praying off the preſent Stage. Whatever elſe then a man has to do, he is but an impertinent Trifler, whoever he be, that doth not every day addict and uſe himſelf to this Service, to make one of the number of God's conſtant Orators.
THat God Heareth not Sinners, is true of all Impenitent, Reſolved Sinners, ſo perſiſting. For why ſhould he be at their beck, to Hear them calling upon Him for Mercy, who make no Conſcience to Hearken to Him, calling on them for Duty? Quantum à praeceptis, tantum ab Auribus Dei. Tertul. He that turneth away his ear from Hearing the Law, even his Prayer ſhall be Abomination, Prov. 28.9. More Noiſom to God, than any Stinking Breath to us. He will not Hear, when the Hands are full of Blood. They muſt be Holy hands lifted up, to fetch down Heavenly Bleſſings. Nor will he Hear108 when the Heart is full of Pride. Who is inclinable to Give to a Proud Beggar? Any allowed Wickedneſs bars againſt us the beſt and only Refuge in the world. When our Hearts Condemn us for Regarding Iniquity in them, it Damps our Spirits, and Confounds our Faces, and Blaſts all our Hopes of Speeding. The Prayer is like then to Return as void of Succeſs, as it went empty of Sincerity. For ſhould God Hear us, when we do not Hear our ſelves? Yea when we hear all his Enemies rather than Him? We muſt not think he is ſo obliged to our Party, or Charmed with our Forms of Addreſs; tho we may ſeem to Pray as we Ought, when we take no care to Live as we Pray.
And yet it cannot be meant of Sinners in general without Exception, That God will not Hear them; For then he muſt Hear never a Servant of his that he has upon Earth; ſeeing all the World ſtands Guilty before him: And there is not a Juſt man upon earth, that doth Good, and Sinneth not. Who are they but Sinners that he bids Pray every day, Forgive us our Treſpaſſes? He will Forgive many that know not how to Forgive themſelves: And Hear even ſuch as are ready to Deſpair of Audience. Pſal. 31.22. I ſaid in my haft, I am cut off from before thine eyes: Nevertheleſs thou Heard'ſt the voice of my Supplications, when I cried unto thee. How is it then? God will Hear ſome Sinners, and ſome he will not. Preſumptuous Hardned Sinners that Go on ſtill in their Treſpaſſes, He will not Hear,109 Nor Regard their Prayers, who Regard not his Word; but make the Prayers only a Cloak for their Sins, inſtead of a Mawl, to break them off.
But Repenting and Returning Sinners ſhall not therefore fail of Audience, becauſe they fail in their performance: Nor be Denied every thing which they Would, Becauſe they diſcharge not every thing as they Ought. Tho we cannot ſay, We have no Sin, or are without offence; Yet if we Fear to offend, He will Fulfil the deſire of them that Fear him. Pſal. 145.19. And tho we cannot make ſo ſtreight paths for our Feet, as never to tread Awry, Yet if, as to the main, we walk in the Ʋprightneſs of our Hearts: No good thing will he withhold from them that walk Ʋprightly. Pſal. 84.11. Still there will be room enough left for his Pardon, even when we have done our Beſt: Yet will he not for that, ſtop his Ears, but Hear in Heaven, and when he Hears Forgive. Elias, I know was an Extraordinary Perſon, Tho the Apoſtle, tells us, he was (〈…〉〈 in non-Latin alphabet 〉. James 5.17.) Paſſible as we are: and that with Frailty of Mind, as well as Body: For ſo the Venerable Bede gloſſes upon it. (Et mentis Fragilitate, & Carnis.) Yet he Prayed, and was Heard in what he Asked.
Some Inherent Holineſs, indeed, we muſt have, to give us Confidence towards God, and to ſpeak our Intereſt in the Holy prevailing110 Advocate. Whatſoever we ask, we receive of Him, Becauſe we keep his Commands, and do thoſe things that are Pleaſing in his Sight, 1 Joh. 3.22. Yet we cannot ground our Hopes all upon our own Holineſs: But muſt have a better Name and Righteouſneſs than any in ourſelves, wherewithal to Appear before the Lord, and Bow our ſelves to the moſt High God. And He upon whoſe Intereſt and Mediation we go, is pleas'd to call to Him the Labouring and Heavy-Laden. They that feel themſelves Burthened with their Sins, are the fitter to make their Prayers. The Senſe of Sin is both the Weight to Humble them, and alſo the Goad to Quicken them: That they may think Ill of themſelves, and be in good Earneſt with God. Prayer is the Pillar of Smoak in which the Soul aſcends out of this Wilderneſs, to God Above: Which tho it be Black as Smoak, for manifold Infirmities ſtill adhering, Yet having a Principle of Energy and Spirit to carry it upward, The Devout Soul aſcends therein, and by a humble Familiarity Converſes and Parlies with God, even as Abraham and Moſes did. Yea when our Sins are felt and Bewailed, we may draw even from them, a Plea why God ſhould Hear us, for his Glory. For that he ſhould Hear in Heaven, and do, and Grant the deſires of Sinful Duſt and Aſhes, who can claim nothing, as due, at his hands: That he ſhould Forgive us, who have ſo Provoked him, we deſerve rather to be Abhorred than Pardoned:111 Reward Ʋnprofitable Servants, Yea Regard Ill-deſerving Sinners! O how much does this redound to the Honour of his Name, and illuſtrate his Glory? And what Encouragement have we, (even when Diſcouraged by our own Sinful Vileneſs,) to go and Strive and Plead with God in our Prayers, by the things which he moſt Prizes and Loves? That is, to Move him with his own Glory; to take the Motive from Himſelf, and to be Merciful to us Sinners for his Names ſake; And Ariſe and Help and Deliver us for his Honour.
What Mean then the Faint Hands and Feeble Knees, when the God ſo Greatly Offended, will be ſo Eaſily intreated? And expects not that we ſhould come to him without our Sins, But only with a Sorrowful Concernment for them, and a pious Reſolution againſt them. And ſo even Fools corrected with their own Wickedneſs, are Heard. Pſal. 107.9. And the Wicked whoſe very Prayer is called Abomination, are yet put upon Praying, However they want Ability, they are not Diſengaged, from paying the Debt; becauſe that Inability is only thro their own Fault. And if they are Sinful, even in their Prayers, To leave them off, will not Amend the matter; but they would be yet more Sinful, without them. They may Pray and Eſcape, But if they Pray not, they are ſure to Periſh. And therefore St. Peter bid Simon Magus (who was in the Gall of bitterneſs, and the Bonds of iniquity,) Repent and Pray God, if perhaps the112 thoughts of his heart might be Forgiven him. Acts 8.22, 23. If there be but any Peradventure, it is good to be Adventurers here. Jehoahaz did Evil in the Sight of the Lord, and yet he Sought the Lord, and the Lord Hearkened to him. 2 King. 13.4. And what hath been, may be. As the Hand of God is not Shortened, So neither is his Mercy Abated, but ſtill they are the Same, as ever they were. And Praying, being the uſing of Gods Means: In that very Ʋſe both our Perſons and our Prayers may be Sanctified. But they that are not ſenſible enough of their Adoption, to cry, Abba Father, muſt yet repair to God, as the Common Father of all, for a better Title: and beg the Regenerating and Witneſſing Spirit of Him, as the faithful Creator, with whom the Fatherleſs find Mercy. And however Unworthy we are, The Lord our Righteouſneſs, who is Infinitely Worthy, maketh interceſſion for the Tranſgreſſors. Iſa. 53. laſt v. And his Interceding is not by way of Petition, but as an Advocate, Pleading for his Client, of Juſtice, Becauſe we have no Sins hanging upon us, but what he, to the full, has Satisfied for. And ſo they can be no Bar to our Prayers, when we are Intereſted in his Merits.
And thus the way to the Throne of Grace is Open to All manner of Perſons. And Sinners, even the Worſt are not Excluded, if they reſolve not to Continue in their Sins, but are on the Penitent Key, and on the Parting Point. He that Confeſſeth and Forſaketh his Sins, ſhall have Mercy. [To which I may add, He that Fears113 and Prays, ſhall not Feel what he Fears and Prays againſt. God will never condemn that earneſt Supplicant, who Deprecates the Evil which he dreads, and from a ſenſible Heart, thus pleads for the Life of his poor Soul, From thy Wrath, and from Everlaſting Damnation, Good Lord deliver me. What profit is there in my Blood? The Damned nothing but Blaſpheme and Curſe thee: O let me live, that I may Bleſs and Praiſe thy Name. Let none then Debar himſelf of the Liberty, which our Lord Allows us all. But may every one lay hold of the bleſſed Priviledge, and be a Petitioner, waiting on the Lord our God, till he anſwer him in the Wiſhes of his heart. And O that we might have that once to ſay of every Ʋnconverted Sinner, which was given as an Argument of St. Paul's Converſion, Act. 9.11. Behold, he Prayeth.
OUR Bleſſed Lord in the firſt Word of his Prayer, teacheth us to Pray in Love, as well as in Faith: and to take in Others together with ourſelves. And here we are to go as Wide, as before. None is Debarred from Praying. And we muſt Leave out None, in our Prayers. If we do not ſtill Name, yet we muſt Intend them: And Make Prayers and Interceſſions for All men. 1 Tim. 2.1. Not only men of all Orders and Sorts, but All the men of every order and ſort. Our Charity ſhould be as Extenſive, even as the whole Race of Mankind. Like Fellow-Members of the ſame Body, Every Member ſhould have the ſame care one of another.
We are not indeed to Pray for the Dead, whoſe Parts are done, and their Final Condition already Determined. And it is equally idle and Impertinent, to Pray for that which Already is, and that which Never ſhall be. That is, the Bliſs of thoſe that are Bleſſed, Or the Salvation of thoſe that are Loſt. Yet O how many115 ſenſeleſs Maſſes are poured out upon this Account, and ſpilt in the Air? (Only that the Loſs is not great, unleſs the Stuffe were more Precious:) by that Church which ſeems to have a great deal of Leiſure, and little to do, To beſtow ſo much Time, in Seeking to Reverſe what God hath already Concluded. But tho the Dead can receive no manner of Advantage from it, Yet (like ſome other Points of Popery) 'Tis too Gainful to the Living, eaſily to part with it. The Friends Departed Souls can have no Feeling out of it; but the Prieſts Living Bodies feel the Comfort. And where the Pay is ſo Good, they are not agrieved to ſpend ſo much Breath in thoſe kind of Prayers, that return in ſuch Golden Showers, into their own Boſoms. And ſo it is indeed a Praying for Themſelves, tho called Praying for Others.
But for the Salvation of all Men Living, we may Pray, becauſe we are not ſure but that all Now Living may be ſaved. They are Probationers and Paſſengers, upon their Tryal, and in the Way: Candidates of Happineſs, and Seeking for it: And as far as ever any are now from it, we do not know but before they Dye, they may be brought into a Capacity of it, and Attain to it. And the bare Poſſibility of the thing is Ground enough for our Prayers: Which being the Effects of our Chriſtian Love, and Charitable Deſires, We ſhall be the Better for theſe Prayers, tho every one whom we Comprehend in them, is not.
116And this we may look upon as a good Omen, and happy Preſage of Reformation dawning, and a Bleſſed Day ready to break upon the Church, when Gods Remembrancers are Inſtant in Prayer, and Urgent, and Importunate with him for the Transfuſing of a New Life into the Dead Bones, and Recovering Decayed Piety into a more Healthy, Hearty, and Flouriſhing condition. And how far ſoever things are gone, and how little Hope ſoever ſeems to remain of Retrieving them, Yet it is not in Vain, but to very good Senſe, to Remonſtrate, and offer the Matter to Him, who Quickens the Dead, and calleth thoſe things that are not, as if they were. And who is pleas'd to make our Prayers the very Condition of his doing ſuch great things for his Church. How few ſoever then we have with us here, and how Improbable ſoever it may be thought ever to ſee the Deformed Face of this Ungodly World changed into the Beauties of Holineſs, Yet let us not be out of Heart, to Ask of Him, to whom All things are Poſſible; Ariſe, O God, Plead thy own Cauſe. That if all be not fully Accompliſhed ſtrait to our wiſhes, we may have, at leaſt, the ſatisfaction of ſeeing ſome Preparation and Tendencies towards the Long'd for Revolution; And the preſent evil World Amended, and Gods Truth and Holineſs getting Ground in it. And in this Praying, we may take Encouragement, and go on in Hope of Prevailing; becauſe it is for the thing which God himſelf Loves and Favours above117 all, even His Holineſs and his Honour. Such are the Requeſts he looks moſt Graciouſly upon, and gives the beſt Welcome to them that come to his Gates upon this Errand; Not to crave the Pleaſures of the Fleſh, or the Greatneſs and Fullneſs of the World, But to beg Grace and Godlineſs, and to Seek his Kingdom and the Righteouſneſs thereof. When his Glory is next our Hearts, and we are not concerned only To ſerve a Turn, Or to ſave our Stake, or ſet up our Intereſt or Party in the World. But that the Name of God may not be Blaſphemed, nor his Holy Cauſe ſuffer, by the ungodly Oppoſers of it prevailing: That they may not be Fluſht with Succeſſes, to make them conclude themſelves in the Right: Nor be let alone to Exalt themſelves, and Ruine thoſe, to whom the World is moſt Beholden, for its Continuance: Nor have cauſe to ſay, They have Prevailed againſt Gods People. And tho we are ſo Unworthy, we cannot hope to be Heard upon our own Account, Yet may we Pray in Faith and comfortable Expectation, That God will do the thing for his Name's Sake, which he has no reaſon to do for our Sakes. When it is no other Cauſe but his Own, which we commend to his Care: That the Cauſe may not be ſpoiled for us Sinners: but that we Sinners may rather be Spared and Preſerved, becauſe we Profeſs the Goſpel-Truth, and ſtand up for Pure Religion, and undefiled, and Proteſt againſt the Idolatries and Tyrannies, and Superſtitions, and Abominations,118 which a corrupt Set and Faction has Introduced, to Adulterate and defile it. With this Suit we may go boldly to the Throne of Grace, Ariſe O God, let not Man prevail. How long ſhall the Wicked Triumph, and the Adverſary Reproach? What wilt thou do unto thy great Name? O let the Wickedneſs of the Wicked come to an end, but Eſtabliſh the Juſt. O Continue thy Loving-kindneſs to them that Know thee, and thy Righteouſnnſs to the Ʋpright in heart. Wherefore ſhould the Heathen ſay, Where is their God? Shew thy marvellous Loving-kindneſs, thou that ſaveſt by thy right hand, them that Truſt in Thee, from thoſe that riſe up againſt them. Let all thoſe that Seek thee Rejoyce and be glad in Thee: And let ſuch as Love thy Salvation ſay continually, Let God be Magnified, who hath Pleaſure in the Proſperity of his Servants. Return we beſeech thee O God of Hoſts, Look down from Heaven and behold, and Viſit this Vine, and the Vineyard which thy Right hand hath planted, aad the Branch which thou madeſt ſtrong for thy ſelf. Ariſe and have mercy on Zion. And Redeem Iſrael, O God, out of all his Troubles.
Thus Large Souls go big with the Care of all the Churches; Yea take in them that are Without too, and ſo help to Bear up the Pillars of the earth. This is that Publick Spirit which ſets the Charitable good Man to Seek not only his own, but the Happineſs of all the World. And how Large ſoever is the Requeſt, he knows the Power to which he Addreſſes, is Able to119 effectit: And thinks not he hath ſaid Our Father, as he ought, till he has Recommended the Wants and Diſtreſſes of all the Partakers of his Nature, to the Great Parent of the Ʋniverſe. Thus he Obliges unknown Multitudes, that lye without all Lines of Communication, but that of his Prayers: And is Kind to mighty Numbers that never ſaw his Face, nor knew of ſuch a one in the World. Thus he Sayls and Trafficks for the Publick Good, not only to the Ends of the Earth, but quite up to the Heavens; And comes back fraught with the rich Merchandize of all Bleſſings from Above; to make all that dwell on this Mighty Ball, Gainers by his Commerce with that Kingdom, where all the Treaſure lyes.
Yea thus the pooreſt Subject may make his King and Countrey Beholden to him, for Deprecating Judgments; and Praying down Mercies upon the Publick. Thus the Supplicants that Wait upon Gods Throne, not only Deliver their own Souls, but help to Save Nations, 2 Chron. 7.14. If my People that are called by my Name, ſhall Humble themſelves and Pray, and ſeek my Face, and turn from their wicked ways, then will I Hear from Heaven, and Forgive their Sins, and will Heal the Land. Such a man the Lord ſought for, Ezek. 22.30. That ſhould make up the Hedge, and Stand in the Gap before him, for the Land: that he ſhould not Deſtroy it. And becauſe he found none, (And then the Caſe is Sad indeed, when we are left to complain,120 as Iſai. 64.11. There is none that Calleth upon thy Name, that ſtirreth up himſelf to take hold of Thee.) Therefore he Pour'd out his Indignation, and Conſumed them, v. 31. By which it appears, both how Acceptable ſuch Interceſſion is to God. (He Seeks for the Interceſſor, and does not Blame a Poor Creature for taking ſo much upon him:) And alſo how Availahle is the Righteous mans Prayer, not only for himſelf, but for all his Neighbours far and wide, Elias, (the Chariot and Horſemen of Iſrael) with the Opening of his Mouth, could Shut and Open Heaven. Jam. 5.17, 18. And upon the earneſt Intreaty of Moſes, in behalf of a provoking People, 'Tis ſaid, Exod. 32.14. The Lord Repented of the Evil, which he thought to do to his People.
This is the beſt of all Friendſhip to our Friends, To be thus Concerned and Imployed for them. Yea thus we may do Good for Evil, to them that will not Thank us for it: Praying for them that Deſpightfully uſe, and Perſecute us: And ſo lay up for ourſelves better Rewards than their good Words. And thus we ſhall be the moſt Welcome Phyſicians, and deareſt Comforters to the Sick and Miſerable, and get them that Help from Above, which all the World cannot Give. In the failing of all other Means, thus we may Engage Him to come in to their Succour, that Knows how to Deliver, and is never at a Loſs, to do whatever he pleaſes in Heaven and in Earth.
121Such a Latitude and Liberty is allowed to our Prayers, even as Wide as the World. So eaſie may we take in All with ourſelves: and in ſo doing, Benefit them, without Impoveriſhing ourſelves. For he whom we Pray to hath Infinitely more than to Supply us all. And if there were Thouſands of Millions more to be Saved, Heaven would be as much to them every One, as if each had All to Himſelf. This is the true Chriſtian Spirit, Not only to Pray for the Peace of Jeruſalem, but to Seek the Enlargement of Chriſt's Kingdom, and to Pray that it may Come, in the Beſt and Fulleſt ſenſe.
But ſuch as glory moſt in the big Catholick Name, yet ſhew the Leaſt and Narroweſt Souls, in Confining Salvation only to their own Sect. And inſtead of Praying for their Neighbours, Curſing and Damning all the World beſide themſelves. Wherein the Papiſts are even with the Profane Hectoring Ruffians, who have no Prayer ſo common, as, God Damn ye. But for ought I know, the Curſes are as good as the Prayers of ſuch an Ʋnchriſtian Church and Spurious Mother, that is all for Dividing the Child, and Deſtroying the Lives and Souls, which Chriſt came to Save. Yet however they Curſe, Let us Pray; Firſt for our ſelves, That we may be Saved from them, and not be Like them: And then for Them, That they may once get from under the Yoke of their wilful Bondage, ſo contrary to the Liberty of the Goſpel, wherein Chriſt hath ſet us Free: And not be ſo Stingy and122 Penurious in their Charity, but let the Damning alone, for their own Sakes, as well as ours: Leſt, as they Judge, they find the Judgment turned againſt themſelves, by Him to whom Vengeance and the Pronouncing of Final Sentences belongs.
THE Lord of Love, who Breath'd out his Soul in Praying for the cruel Enemies, that ſhed his Blood, Yet held back his Prayers for many, that ſeem'd as much to Need them. Joh. 17.9. I Pray not for the World, ſaith He. That is, The World, as oppoſed to them whom the Father Gave him out of the World. And ſo far we are to be Followers of Chriſt herein, as not to Pray for Pardon and Heaven, to the Impenitent and Ʋnbelieving, ſo Continuing: Nor to ask for them thoſe ſame things which belong only to the Elect and dear Children of God. But yet we muſt not Exclude all out of our Offices, whom God hath Excluded the Book of Life. Tho Chriſt might, Becauſe he Knew who they were, but we do not. And all the Pſalmiſts Imprecations againſt his, and Gods Enemies, (If we read them in the Imperative Mood, which the Learned obſerve may be read in the Indicative: and then they are Predictions of what ſhould Befall them, and not123 Prayers for ſuch Curſes to light upon them:) They are no Rules to us, becauſe we have not the Spirit of Propheſy, as that Eminent Servant of God had, to Foreſee the End of ſuch men. The like may be ſaid of St. Paul's Imprecation on Alexander, 2 Tim. 4.14. The Lord Reward him, according to his Works. Dr. Hammond ſays, the beſt Manuſcripts read ('A〈…〉〈 in non-Latin alphabet 〉) The Lord Will Reward him. And ſo the Syriack and St. Aug. according to Eſtius. And if otherwiſe, Then it was a Denouncing of God's righteous Judgments upon an Incorrigible Offendor, in a Notorious caſe, of which the Apoſtle had Aſſurance. And till we can attain to the like Knowledge of any, We muſt be Cautious how we make ſo Bold. If any man ſee his Brother Sin a Sin which is not unto Death, He ſhall ask, and he ſhall give him Life for them that Sin not unto death. There is a Sin unto Death, I do not ſay that he ſhall Pray for it. 1 Joh. 5.16. This looks like a Prohibition of our Prayers for ſome Sinners. And ſure we are not to ask God's Pardon for any Impenitent Sinner, ſo Perſiſting. But upon Condition of that Repentance, which we are to Pray, that God would give them. Nor ſhould we be unkind to Ungodly men, did we Pray, That they might find ſuch Shame and Affliction, as God knows Conducing to their Converſion. The ſeeming Bad Wiſh, is the Happieſt thing that could befall them: And that Evil day would be the Beſt Day that ever came over them. But tho we are not to ask God's Pardon for ſuch as124 finally Perſiſt to Sin, in Deſpight of the Spirit of Grace, and without Repentance; if ſo be, that we Know it: (For that were to ask what his Word aſſures us, ſhall never be:) Yet where we cannot Know this without Revelation, We had need be Wary. And better far to Err in the charitable Extream, than in the other. All Sin in its own Nature is Deadly. But yet all that is Mortal doth not Kill, thro the Divine Mercy: And it proves Not unto Death, thro Chriſt's Remedy. No Sin ſo Deadly, but ſhall be Pardoned to the Penitent. And therefore we muſt Pray for all as Pardonable, till we are ſure of the Contrary, as to any. Our raſh Cenſoriouſneſs may as much Wrong others, as Harm ourſelves. But our kind Prayers, even for ſuch as they can do no Good, yet will do us no Hurt. Yea we ſhall be the Better for our Charity, tho they be never the Better for it, Thro a Bar which themſelves put in the Way. Let us not then ſcruple to Extend our Litany as far as ever there is a man Alive to receive the Benefit, Beſeeching the Good Lord, That it would pleaſe him to have Mercy upon All men.
THUS for the Matter and Manner, Time, Place, and Perſons, we are at Liberty for125 Prayer. Not tied up, to move only as Puppets in a Frame: but may walk at Large, as the Lord's Free men. Let Papiſts call us Libertines, becauſe we challenge a Share in our Bleſſed Saviour's Purchaſe made for us. We are not at Liberty, ſo to Part with our Liberty. But muſt rather Reſiſt unto Blood, than make ourſelves Ʋnderlings to Unreaſonable and Cruel men: Such as would bind us, under pain of Damnation, As to Believe all that their Church Says, So to do all, as their Church Requires; tho God's Word, as well as our own Reaſon, tell us we are Miſled. Thoſe of a Bigotted Humor, void of the truly Pious Temper, ſhew little or no Religion, but in the blind, Hair-brain'd Hectoring for the Shells and Shadows of Religion: For that Formal Religion which at beſt is but like the fine Birds Skin ſtuffed, without any Life in it. When as indeed the Heavenly Beauty of Religion is Within, however the Outward Dreſs is not to be Wild and Slattering: Yet it muſt not be ſo Strait lac'd, to bind and Fetter us, inſtead of Expediting our Motions, in Drawing nigh to God.
It is not Chriſtianity but Bigottery, to Neglect the moſt Weighty things of God's Law, as if Indifferent: And the while to Plead for things Indifferent, as All in All. Like thoſe whom Socrates the Hiſtorian tells us of, that held Fornication a thing Indifferent,Lib 5. c. 21. But Tugg'd for a Holy-day, as if their Lives had lain upon it. Our hearts may126 be Free, in ſpight of all Aſſuming Powers in the World. Nor need we ſo much Perplex our Conſciences about the Ritual Religion: As if by Strictneſs in ſuch Leſſer matters, we thought to Compound for our Careleſneſs in the One thing Neceſſary. Never muſt we ſet any Humane Laws, to Rival and Top the Divine.
Tho Submiſſion to Juſt Authority in all Lawful things, is no Infringement of our Chriſtian Liberty: Which we are not ſo to Dote upon neither, as if we thought even our own Cloaths Abridg'd it: But may preſerve it ſtill Good and fair to Ourſelves, even then when Prudence holds us in, from Flouriſhing with it Before men. As long as we do not tie up ourſelves to the Obſervation of Humane Inſtitutions, as things in themſelves Abſolutely Neceſſary, We may obey for Conſcience Sake, and yet keep our Conſciences as Free in the Sight of God, as if we did none of the things Preſcribed by men. While we make them no Parts of our Religion, nor believe them Neceſſary to Salvation. And yet thô we know the things to be Indifferent, we look not upon our Obedience as Indifferent; when as nothing is Commanded, contrary to what God has Commanded. And being thus Right in our Opinion and Apprehenſion of things, and not Slaves to our own Conceits, We are at Liberty ſtill Enjoyed to ourſelves, for all our Deference to Eccleſiaſtical Appointments for Decorum and Order in the Church. Our Thoughts and Judgment are Free, even when our Practice is under ſome127 Reſtraint. And thô we do the ſame things as others, It is at our Liberty whether it ſhall be with the ſame Mind. None can hinder, but we may Think as we pleaſe.
Now in all this my Endeavour has been to Open and Smooth the way to the Throne of Grace. That no Well-diſpoſed Pious Soul may be diſcouraged in its Approaches to that Sweet Retreat, but find all Encouragement, Freely and Cheerfully to Draw Nigh to God, without a Servile Dread: Diſcharged from thoſe fluctuating Doubts, and Entangling Conceits, wherewith ſo many are turmoil'd and kept under Hatches, even all their days, To Interrupt them in the courſe of their Religion, to make their Offices their Torment, to diſturb the Serenity and Quiet of their Minds, and to ſpoil all the Comfort and Sweetneſs of their Devotion. While they drag on ſo Heavily, as Strangers to the Spirit of Adoption, and have a Hundred Rubs and Frights in the way. When as their Prayers ſhould be their Free-will Offering, and the Feſtival Entertainment of their Lives, and their Souls ſhould run as oiled Wheels, upon the leaſt Touch of God's Attraction, when he Moves them to Seek his Face. For tho' he Draws, he doth not Drag, but (〈…〉〈 in non-Latin alphabet 〉. Chryſ.) Carries ſuch along, as are Willing to Run after him, and do Give themſelves to Prayer, Not as Compell'd, but in Love to the Work, and Delighting to do the will of God.
THE LIBERTY OF PRAYER, Guarded from LICENTIOƲSNESS.
PART. II.
I have offered to the Worſhippers of God all the Liberty that can reaſonably be Deſired: And yet no more than I take the Goſpel of our Lord to have Given and Granted. No more than the Liberty of the children of God, Who are to move Freely, as an Ingenuous Generation, and a Willing People: and not to be hamper'd like Slaves, under the Yoke of Bondage.
But from men of Narrow Souls and Stingy Principles, (that are under the power of falſe Notions, and bound up in Superſtitious Fetters,) I expect hideous Outcries, of Looſe Doctrine, and a door opened to all Abomination. I hear and Smile, when I know ſome of the great Libertines in Practice, to be the moſt Nice and Straight-lac'd men, for certain Modes and Opinions. They can make bold to take all Looſe Liberties in their Converſation and Manners, and go ſo far this way, that they muſt be men of Large Conſciences indeed, and have as Little of God's holy Fear, that dare venture132 to Follow them. And yet at the ſame time, and in the midſt of all their Rants and Exceſſes, who more haſty to find great fault with much Better than themſelves? And make heavy Complaints and Tragical Exclamations of the inſufferable Boldneſs and Laxity of all that are not ſuch high Obſervers of Times and Places, Words and Forms, Geſtures and Cuſtoms, as themſelves, Nor jog along juſt in their very Mode. As if every one had loſt his way, and none could poſſibly be Saved, that did not exactly like them. Whereas, God help them that do. And how much worſe and ſadder would it be with the World, than it is, if we had no better Patterns?
But what then? Is it come to this paſs for Tolerations, That men may Pray or Forbear? Or do it When their liſt, or How their Liſt? and never trouble their Heads about the matter, nor have any care in their Hearts, either to diſcharge the Duty at all, or to do it in an Acceptable manner? God forbid! Tho' we propoſe an Inch, where ſome will allow no more than a Hairs breadth: Yet that none may take the Eln, when but an Inch is given, That the Large Bounds may not be ſhamefully Stretcht into a Boundleſs Extravagance: We muſt throw ſome checks and Limitations in the way of Looſe and careleſs Sinners: To teach them how to behave themſelves as Free, without abuſing their Liberty for a Cloak of ſuch Naughtineſs. And as we have ſhewed how far it is that they may133 go, So we are now to tell them, Where they muſt ſtop and Go no further.
NOT only the Command of God, but the Neceſſity of our caſe, puts us upon Prayer. And there is ſo much Good to be got by it, that we are the worſt Enemies to ourſelves, when we Neglect it. Yea we betray ourſelves to be Baſtards and not Sons, when we do not Give ourſelves unto Prayer. For God hath never a Dumb Child in his Family. Tho' all are not alike Accompliſhed, the leaſt knows how to cry Abba Father. As the ſillieſt Beggar knows how to tell his own Tale, to move Pity, and get a Peny. As ſoon as St. Paul was a Convert, he was a Supplicant. Act. 9.11. And all God's People are called The Generation of them that Seek him. Pſal. 24.6. Yea even ſuch as we condemn for Falſe Worſhip, will riſe up in Judgment, to condemn the Neglecters of all Worſhip. Whoſe own Hearts indeed cannot chuſe but aforehand Condemn them, if they have any Life and Senſe in them, and are not ſuch as the Apoſtle calls Paſt Feeling. But Some think to Have all, and134 Do nothing. They would be Chriſtians, no one knows how. They would Fly without Wings, attain the End, without Means, Enter the Straight Gate, without Striving, Convey themſelves whether they pleaſe, and never Travail. And ſo Condemn the Generation of God's Children, for Spending their Strength For Nought, and Labouring all in Vain. Wherefore is all this Waſt? What need ſo much adoe? To Read, and Hear, and Muſe, and Watch, and Faſt, and Pray, and Mortify our Luſts, and Deny ourſelves, and Work out our Salvation with Fear and Trembling? But ſuch Deſpiſers of all Religious Offices, as reckon themſelves the brave Folks, ſo much Aforehand with the holy Followers of Jeſus, and make but a Game of their ſerious Diligence, will once ſadly wiſh they had born them Company, and find their Miſtake, when it may be too Late for Remedy. When their Short Cuts have left them Short of Heaven, they find what they counted the Roundabout way, was the Next and Beſt, and Only Way to the Bleſſed Home. For this World is made for Buſineſs, and here we muſt Labour, if hereafter we would Enter into that Reſt which Remains for the People of God. This way all ſuch as Dyed in the Lord went thither. But what ſhould they make account to Reſt from their Labours, who were never us'd to Watch unto Prayer, nor to Strive, and take any Pains in it? As Buiſy as ever they might be otherwiſe, Labouring for the Meat that Periſheth, will not135 ſerve the turn, to bring men to Everlaſting Life. One thing is Needful, And the main of it lies in Prayer. For we cannot do what we ſhould without God's Grace, and he will not give it, without our Prayers. Still we are bent to Backſliding from Him, and Prayer Retrieves and fetches us back to Him. Natural Corruption is the Dead Weight, ſtill pulling down the Heart to the Duſt of the Earth: But our Praying is like Winding up the Clock, to ſet and keep it going. This then muſt be the conſtant Imployment of our Lives: and we can never do well without it: Our caſe is〈◊〉far from Hopeful, when we have thrown off the Care, and loſt the Conſcience of it. Thô there ſhould be nothing ſcandalous upon our Names, Yet the very Withholding of Prayer is enough to Undoe us: And this it ſelf is a dreadful Prognoſtick of Ruine, When we have not Power or Heart ſo much as to Cry for Deliverance from the Wrath to Come Horrible is like to be the End of the Prayerleſs generation. Such as will not Call upon God in the Day of Grace, they ſhall in vain Cry to him in the Day of Wrath: and find him then as Deaf to them, as before they were Dumb to Him: Never offering any hearty Supplication to God, till juſt he came to do Execution upon them.
IT ſpeaks the Excellency of Prayer, That the Devil has ſo many Fetches to keep People from their Prayers. He knows them to be the grand Battery againſt all Infernal Powers, That when we turn from him, to Fly this way to God, we get out of his Reach, and he can do us no Hurt. Therefore if he could poſſibly by any means, he would Hinder our Prayers. 'Tis he that ſets men Perverſely to Cavil themſelves out of the greateſt Priviledge in the World, By Sophiſms and Fallacies drawn from the immutable Decrees of God, and the Vanity of Opening our caſe before Him, who Knows all better than we can tell him, and who lets them fare as well at his Hands, who uſe No Prayers, as thoſe that daily load his Altars.
It's true, God is the Lord that Changeth not: but will do all his Pleaſure, However we Wiſh this and that, according to Humane Affections: And the deſign of our Prayers, is not to make an Alteration in Him, but in ourſelves: Not to Incline him to our Intereſts, but to bring us to his Terms. When our Boat is faſtned at the Rope's end to the Bank, we cannot (by pulling never ſo hard,) make the Shore ſtir to come to us; but we may by that means, bring our Boat137 to the Shore. And that is enough: We have our Deſign, if they come Together. We can never Alter the Eternal Purpoſe of God, with all our Prayers. But yet in the uſe of his Means, we may bring about our Salvation, According to his Purpoſe. For he hath Appointed none to the End, without the uſe of Means to bring them thither. And if thou wouldeſt find that thou art in a good Hopefulneſs for the End, Thou maiſt make out that, by a Seaſonable and Earneſt Application of the Means. Thou canſt not be of God's Council, Yet be ſure, it is to ſome purpoſe for thee to Obey his Commands. He Commands thee to Pray, And thou maiſt be Confident, He would never Enjoin an Impertinent thing. He would never bid thee Ask, Seek, Knock, if it Signified nothing at all for thee to do ſo.
We are told of ſome Doctrines that ſpoil all Preaching, and of ſome that deſtroy all Praying. ('Tis eaſy indeed for a man of Wit, to Load with Abſurdities, any Doctrine he is Prejudic'd againſt.) But were it ſo, that I muſt needs adhere to the one or the other, For my part, I ſhould rather chuſe the Doctrines that Enervate Sermons, and Stain the Pride of man's Glory, Than thoſe that Vacate Prayers, and cloud the glory of that Grace by which we are Saved: and that not of Ourſelves, it being the Gift of God. And herein I am proud to agree with our ſweet and Excellent Poet, where he thus declares,
138But St. Paul, that zealous Aſſertor of God's Free Grace, (Gratiae Specialis Pugil. Bradward. ) did not think it an idle Exhortation, when he call'd on his People, To Work out their own Salvation with Fear and Trembling; Thô at the ſame time he told them, It was God that workt in them to Will and to Do, of his good Pleaſure. Indeed, if I muſt ſpeak my own Senſe, I cannot but think my ſelf the more Concerned to live and keep in his holy Fear, when I believe all that ever concerns me, lies in his All-diſpoſing Hands. And I count it to very great and good Purpoſe, to Beg hard of Him for his Gracious Aids, without whom I can do Nothing. I ſhall leave them who think nothing is to be Askt, which is given Abſolutely, by vertue of God's Decree, to conſider what room they leave for their Prayers: When as themſelves hold, That God has Abſolutely Determined to give to every one Grace Sufficient to Believe, and upon their Believing, to Endure to the end and be Saved: And that beyond this Sufficient Grace, Nothing is to be Sought of God, only they are to exert the139 Power received, and to Stir up the Grace of God that is in them. And ſo according to their own declared Sentiments in this matter, What ſhould they Beg for that, which they believe is Antecedently Secured to them?
Again, I grant, that God knows the whole of thy Caſe, and how every thing is with thee, Better than thou canſt tell him. But then thou art to remember, That the end of thy Praying is not to Inform God of what he does not Underſtand: but to Diſpoſe and Qualify thee to receive what he has promiſed to Give: To perform the Condition, on thy part to be performed, To Humble thy Soul, and Raiſe up thy Heart, and Enflame thy Affections, and Open thy Month wide, that he may fill it. The Promiſe is, Mat. 5.6. Bleſſed are they that Hunger and Thirſt after Righteouſneſs, for they ſhall be filled. Now thy fervent Praying argues ſuch Hungering and Thirſting, and ſo prepares thee for the Mercy, Entitles thee to it, and tends to Aſſure thee of it. But it is a Tempting of the Lord thy God, to expect his Immediate Aids, without thy uſe of his Means. And what if the Deſpiſer of Prayer enjoy the Fulneſs of the World, and live in all Pomp and pleaſure and Proſperity? And the looſe Dives, that Worſhips no God, but his Fortune and his Belly, is aforehand with many of God's daily Orators, for the Sweet and Brave Accommodations of this Life? Be ſure, The World's Good ſhall never do them any Good, who Snatch it without God's Leave, and devour his Comforts,140 without Asking his Bleſſing. For the Creatures are Sanctified by the Word of God and Prayer. And the very Bleſſings are Curſed, to them that have them, without Calling upon the Lord for them. Who have them on eaſier terms, than the Expence of their Prayers, Or at leaſt, do not ſo Sanctify them upon the Receit, ſhall have ſmall Joy of them; but will find them inſtead of Proſperous Gifts, only Temptations and Snares. Better indeed Ask and not Receive, than Receive and not Ask. For Prayer coming between our Neceſſity and God's Bounty, keeps the good Underſtanding, and fair Correſpondence between us and Heaven, which is an Advantage of the higheſt conſideration. But then for the Better things that Accompany Salvation, (which are the Childrens Bread,) we muſt never expect them, till, we are qualified as Children, going to our Father for them. St. Paul calls Iſaiah very Bold, to ſay, the Lord was found of them that Sought him not. Rom. 10.20. However Liberal He is, to Beſtow ſuch Favours, Yet he is not Prodigal, to throw them away upon ſuch as count them not worth ſo much as the Asking for. We ſhall not be Saved, if not Sanctified; Nor can we be Sanctified, without the Spirit of God; nor are we to look for that Spirit, without our Asking. Luk. 11.13. 'Tis not to ſuch as Slight him, but to them which Ask Him, That God will Give the Holy Spirit.
THO' men of the beſt Rank are ambitious to attend in the Kings Preſence, and much greater Honour it is to attend upon the moſt High God: Yet there are men too high to Stoop even to Him that Made them: and who ſcarce meddle with his Name, unleſs it be in their Oaths, and to Droll upon his Word, and Scoff at his Holy things. They know not how to Worſhip and Pray, and Call on the Name of the Lord: But they know how to Curſe and Swear and Blaſpheme that bleſſed Name, by which they are called. Vile Bruits! that never Look up to the Hand from whence they Receive all: but go to and from their Tables, as their Troughs; and in and out of their Beds, as their Sties; without Asking of God's Leave, or taking any Notice of their great Owner and Preſerver. So Good Fellows, that they will not break Company, and go Apart, thô it be to Seek the Face of the Lord, and to Enjoy God Himſelf. Their ungodly Living takes them off Praying, or elſe the Praying would take them off ſuch kind of Living. Alas, what ſhould they do with Him, who (they know) Hates all ſuch Workers of Iniquity? He is out with them, and they care not then for Drawing Nigh to Him. Men Eſtranged from God142 are not for ſuch kind of Company, as Fellowſhip with the Father, and his Son Jeſus Chriſt. For it is Likeneſs that breeds the endearing Friendſhip: But what Communion hath Light with Darkneſs? Where there is not firſt a State of Nearneſs, there are not to be expected any Acts of Approximation. Thoſe Ordinances of Worſhip which are Breaſts of Conſolation to others, are but dry empty Shells to them. They find no Savour of Sweetneſs in 'em. And ſo all we muſt look to hear from ſuch, is to have them Scorn and Deride, what themſelves could never Reliſh or Endure. You ſhall hear from them, Preciſe or Factious, or ſome ſuch Name of Infamy, if the Slighty way which moſt take up with, will not ſerve your turn. You ſhall be noted in the Black Book, or the Black Mouth of the Profane, for an Intolerable Sort, if you Dare not be Like them; but are for Walking with God, when they fly out all upon the Ramble of their Luſts. But if you muſt (after your Saviour himſelf,) bear the Contradiction of Sinners, You may Rejoyce it is upon ſo Good an account: If the main Objection againſt you, be your Religion, if you are Bark't at, for Following God as dear Children, and diſturb'd in the very Way which his Word puts you upon, The Quarrel then is His, rather than yours: And when He is ſo Able to Maintain his own Cauſe, and to Avenge the Affronts, and make the Deſpiſers Behold and wonder, and Periſh, You may Scorn143 their Scorns, and Pity their Malignity: Underſtanding the End of theſe men, who thro' the Pride of their countenance, will not Seek after God: Who will one day Curſe themſelves and their Stiffneſs, and the time wherein they made ſo Bold with the Eternal Almighty Majeſty, and ſtill kept off from Him, and even ſet him at Defyance, and made a Piſh and Mock at his Humble Service. God will hereafter be Aſhamed of ſuch impudent Pretenders to be Chriſtians, as were now Aſhamed, not of their Sins, but of their Prayers, and his Worſhip.
MEN may not be ſo far gone in Ungodlineſs, as to Cavil againſt Prayer, nor openly Affront it: and yet take little or no Care duely to Perform it: Knowing nothing what belongs to Prayer, any further than now and then, to run over ſome Forms of courſe. And care not for any thing at all to do with it, but juſt to perform the Cuſtom. Yet if they be not groſsly Scandalous and Notorious, they think themſelves Well enough to paſs, tho' they make no Conſcience to live, in a manner without Prayer. But to talk of a good Chriſtian, not Given to Prayer, You may as well tell me of one living in good Health, without the uſe of Food. They that do not Ʋnderſtand144 and Seek after God, Underſtand nothing at all, to do their Souls any Good. Let Men be what they will in other reſpects, it Blaſts all the reſt, and makes them ſtark naught, to be Prayerleſs. This the Pſalmiſt makes the Ʋpſhot of all Baſeneſs and Wickedneſs in the Worſt of men, They Call not upon the Lord. Pſal. 14.4. And no wonder if God Leave them over to themſelves, that ſo love to Live Without Him in the World. They are like to be Baniſht for ever from him in the next World, who ſo little uſe or mind to Seek his Face, or come a near him, in this. Who think we muſt Preach them into Heaven, when they are ſo Lazy, they will not open their mouths to Beg for it. But alas, all Sermons are loſt upon you, that do not bring you upon your Knees. The Word will avail nothing to ſound in your Ears, if you do not Pray it home upon your Hearts. The deſign of Preaching is to make you know your Wants, and where you are to be Suppli'd, and to direct you to the rich Store-houſe of all manner of Bleſſings, which Prayer is the Key to open. Preachers Unfold and apply the Word, to ſhew you your Duty, and to quicken you to it, and to ſend you unto God, to Pray for his Grace, to Enable you to perform it. You are early inſtructed in the Church Catechiſm, to Know this, That you are not Able of Yourſelves to do thoſe things, which are the ſeveral parts of your Duty to God and Man, nor to walk in the145 Commands of God, and to ſerve him, without his ſpecial Grace, which you muſt therefore learn at all times, to Call for by diligent Prayer. And if you take not this Courſe, you muſt needs have wretched, Lean, and Starved Souls. When as you cannot do the things that pleaſe God, without his Help, and he will not ſo Help you, without your Prayers. And O Good God! what will ſuch do, when thou ſhalt Viſit! Now they may Pray, and will not. And in the time of their Extremity, tho' they would Pray, they Cannot. Either they lye then Stupid Lumps of Fleſh, Inſenſible of their Caſe, not ſeeing how Dangerous and doleful it is with them: Or when Diſtreſs and Anguiſh comes upon them, to awaken and rouze them, and make them cry out for Help, They may juſtly fear to be put off, and Rejected of the Lord, according to his Threat. Prov. 1.28. and to have not only their Prayers Deſpiſed, bur their Souls Abhorred.
On the other ſide, Nothing is ſo Influential to make us Wiſe and Good, and Great with God, as our daily Correſponding with Him, who is Infinite Wiſdom, and the Chiefeſt Good. Such a holy Habit of Worſhip and Prayer dreſſes us up for Glory everlaſting, where we ſhall Adore the moſt Bleſſed Eternally. For this Life is as our Apprentice ſhip; to Learn our Trades, and train us up, to bear a Part with all the Heavenly Hoſt. And Prayer146 is Sweetneſs all the way, and Heaven at the End. O little do they know, who are Unacquainted with it, what Joys they Loſe, in keeping off from Him, in whoſe Preſence is Fulneſs of Joy. Facility comes by Exerciſe, and the Sweetneſs is found by Experience. So that what was at firſt a Task, after becomes the Delight. And pious Souls would not be debarr'd of the Priviledge, for more than all this World has to Tempt them with. I conclude this with that of Biſhop Taylor, Sad is the condition of him that cannot Pray, Happy are they that can, and do, and Love to do it.
MUſick in Conſort, with the combined has a prevailing Influence: and Joynt Prayers by their United force, are like to be moſt Moving and Effectual. To have gone with the Multitude to the Houſe of God, was the thing which David pour'd out his Soul in him to Remember, when he was detained from Zion,147 and could not as formerly, Viſit the Aſſembly of God's Worſhippers. He Envied the very Birds of the Air, as enjoying a greater Priviledge than himſelf could be maſter of: The Sparrow and the Swallow that neſtled under the Sanctuary; while he, as a widowed Turtle, ſate Mourning in the Solitary places. My Soul Longs, yea even Faints, ſays he, for the Courts of the Lord. Bleſſed are they that dwell in thy Houſe, they will be ſtill Praiſing thee. A Day in thy Courts is better than a Thouſand. Pſal. 84.2, 4, 10. For this he ſo paſſionatly Longed, To Come and Appear before God. Pſal. 42.2. This he ſo earneſtly Begg'd of the Lord, Pſal. 43.3. O ſend out thy Light and thy Truth, Let them Lead me, Let them bring me to thy holy Hill, and to thy Tabernacles. This was the One thing he deſired of the Lord, and reſolved to Seek after, That he might dwell in the Houſe of the Lord all the days of his Life: to behold the Beauty of the Lord, and to inquire in his Temple. Pſal. 27.4. But now alas, where ſhall we find ſuch A man after God's Heart? How few ſuch Flaming Lights in theſe laſt days, to warm the World into better Devotion! Our Church doors are Open, but the Doors of Mens Hearts are Shut. God Bows his Heavens and comes Down, But they have ſomewhat elſe to do, than give him the Meeting. A Friend to be Entertained at Home, muſt excuſe them, for Attending upon the Lord at Church. A little Storm of foul Weather, can ſoon Cool all their Zeal. Or148 the very conceit of a ſmall Journey, quite Tire out their Devotion. The pooreſt Trifles, their very Fancies and Petts, as well as Pleaſures, ſhall ſerve turn to ſtop them from the Church, that would not be Enough to keep them from a worſe place. O how Small a matter will turn ſuch Queaſie Stomachs againſt the Food of their Souls, which they have ſo little Love for? And they that are moſt Behind hand in their Souls Affairs, and have the greateſt Need of all Men, to Watch daily at the Gates, and Wait at the Poſts of Wiſdome's doors, uſe to be the greateſt Truants here, and the moſt ſlack and Liſtleſs of any, to Frequent the places of their Improvement, and duely to attend the Means and Helps that ſhould do their Souls Good. Such as can worſt afford to be Abſent, are the moſt ſeldom Preſent. They will rather Expoſe themſelves to the devouring Enemy, than come under God's Banner, and Hide themſelves in the Clefts of the Rock, that his Goodneſs may paſs before them. If they muſt Worſhip Chriſt, they will do it ſo, as none but Himſelf ſhall take Notice. Who does indeed take Notice, That they are Aſhamed to Own Him Before Men: And ſo He will once Diſown them before his Father, and all the holy Angels. The pretence is, They can do the buſineſs as well at their own Houſes; when in truth, they are too Stately, or too Lazy, to come unto God's. But you muſt go to His Houſe, if you expect the Bleſſing to come to your Own. For tho'149 Bleſſings have their Riſe in Heaven, they come to us thro' the Church. Pſal. 134.3 The Lord that made Heaven and Earth, Bleſs thee out of Zion. They ſhall appear before Gods Judgment Seat, to their Confuſion, that will not appear at the Mercy-Seat of his Temple, in their Devotion. And the Enemies of Churches ſhall once have occaſion to Hate them yet more, when they ſhall have another Erection at laſt, and Riſe up in the Judgment, to Teſtifie againſt them. And that which they now bear as a Burthen, ſhall eternally load them with a heavy Remorſe. When inſtead of catching all Opportunities to Appear before the Lord, they are ready to re-aſſume the hoggiſh Gergeſenes Requeſt, and Beſeech Chriſt to Depart out of their Coaſts. God knows how ſoon they may be Puniſhed with their own Choice, and turn'd out of thoſe Churches, which they ſo Slighted, when they had them. Yea they that are ſo Humourſome and Wanton, they will not Worſhip the Lord in the Beauties of Holineſs, may fear to be for ever excluded that Holy Place Above, which this below was to Fit them up for.
But there are who come to the Houſe of Prayer, not indeed to Pray, but to Profane the Sacred Place, and Affront Him to his Face who there Inhabits. Sometime they give the Church their Bodies, when Rome or Mammon has their Hearts. The Intention of their coming thither, is not to Seek and Enjoy the Lord. (if they really believ'd Him to be in that Place,150 they would leſs Care to be there: or not be ſo Careleſs of ordering themſelves, when got thither:) But the Church is their Theatre to See, and to be Seen. There they can take their Eaſe, and Divert themſelves: and not only Gaze about, but Whiſper and Laugh, and make a Merry Bout even of that Meeting. They Keep not their Foot when they go to the Houſe of God. Nor ever put off the Shooes of their carnal Affections, when to tread the Holy Ground: But carry even as if it were at the Play-Houſe: As if they came but to Air a fine Suit: or to ſee how one is Dreſt, Or how another Looks or Acts: Which hath the beſt Face, or the gayeſt Garb: and to pick up matter for Tattle and Story: Or elſe to loll and fetch a Nap, and ſo Deceive the Time, and caſt Contempt on the Service. The Church would be a Jayl to them, if they did not take the Liberty ſo to Profane it. They can never be Glad in the Houſe of Prayer, but when they Miſtake the Errand that ſhould bring them thither, and find ſomewhat Gameſome and Ridiculous, to make them Sport. S. Hierom, in an Epiſtle to one notoriouſly Scandalous for ſuch Irreverence in God's Houſe, crys out, (Non poſſum ulterius progredi.) I want words to reach the Wickedneſs of this Abuſe. How then ſhall I undertake to Expreſs it, as it deſerves? May every one, in Gods Fear, beware of turning the Houſe of Prayer into ſuch a Den of Thieves, where God is robb'd of thoſe151 Hearts, which are the only Sacrifice that he looks after: Or to turn the Temple into a Stews, where the fire of Luſt flames above that of the Altar: And impudent Goats are Intregueing for their lewd Amours, inſtead of making their moſt humble and earneſt Court to the Heavenly Bridegroom. In God's Houſe let your thoughts be Intent upon God. The Market for Traffick, the Hall for Noiſe, The Stage for Vanity; but, (as Moſes left the Multitude behind him, when he went up to the Mount, So) let all fooliſh Luſts, and youthful Gauds, and Worldly Intereſts be laid aſide, when you Enter the Gates of the Lord's Houſe. And let not the Coming to Church be a Counterfeit, but Real Drawing nigh to God: Nor only take on you to Serve Him, but worſhip in Spirit and in Truth. If you are none of the Scornfull Deſerters, that help to make the ways of Zion Mourn, and her Gates deſolate, neither be any of the rude Intruders, that tempt even the Stones of the Sanctuary to cry out of you, coming thither but to Pollute the Habitation of God's Holineſs.
THE Church is the Houſe of Prayer, but not the Priſon, to confine it within thoſe Walls; nor the only Houſe where Prayer is to152 be made. It is vain to come unto God's Houſe, when you make no Conſcience to Pray at your own. In the Word God Serves us; In our Prayers, we Serve Him, or rather ourſelves upon him. And 'tis not what men appear Abroad, but how they carry the matter at Home, that is the main Trial of them. There they are apt to Perſonate others, Here they are Themſelves, and make it appear, whether they would have God, or themſelves to be Ʋppermoſt. A Prayerleſs Family is no better than a Beaſt houſe; and indeed a Den of Thieves too, where God is robb'd of his Tribute, and all their Souls of the Benefit. O what Maſters of Families are they, and how unworthy of that Name and Poſt, who will Provide no better for thoſe of their own Houſe, but Juſtle out of doors, Him that has moſt to do there? How can he walk in his Houſe with an Ʋpright Heart, who reſolves not with Joſhua, I and my Houſe will ſerve the Lord? Doth any man think to keep up the dignity of his Place with Huffing and looking Big? As if he were too goodly, to Cringe every day at God's Footſtool? Silly as well as Proud wretch! Whoever thinks to bear himſelf up, with a Credit Ʋſurpt at the loſs of God's Honour, who will be ſure to make his Deſpiſers Contemptible. When men Live together, as if they were Aſhamed to Pray together, or to take any notice, how they are all Oblig'd to the great Benefactor, whom they every one continually live upon; They can ſcarce hold their Countenances, to make ſuch153 a Mock buſineſs of it, to Bow the Knee to him in Prayer, whom they make ſo Bold with every where elſe: They ſo walk in their Houſes, that we may ask in quite another ſenſe than David did, O when will the Lord come to them? The ill Education and want of any good Orders, that is got into Looſe Families, is the Bane of Church and State, and Plagues the World with ſuch Miſchiefs, as are the daily Grief of every Senſible heart.
But the Zeal which ſhould be Exerted in this Service, how commonly is it turn'd againſt it? Men Ill affected this way ſtand upon Terms with Chriſt Jeſus, to Reaſon themſelves from under his Yoke. They cry out Impoſition and Slavery! and Twenty Evaſions to keep them off their Knees. 'Tis Hyperdulia, and wherefore is all this Waſte? And O how glad of any thing like an Apology, to Superſede the Irkſom Imployment? He that will but undertake to prove, That they may do as well without Prayers in their Families, ſhall Oblige them to be his Humble Servants, or any ones, rather than His that Made them. Nay he ſhall be even Ador'd as a Saviour, that comes to ſet them Free, where God, and ſome of his Miniſters, would tie them up. The Preacher of ſuch Latitudinarian Doctrine ſhall have Eſpouſers and Proſelytes in abundance. But who and what are they? Any to Credit the cauſe? Why all the Swearers, Drunkards, Fornicators, Rude Ruffians, and Vile companions of the neighbourhood are ready154 to be his Converts and Admirers. For he ſpeaks their very Hearts, and exactly fits their turns. All the Scandalous company whoſe Carriage puts them out of conceit with all pious Offices, and makes it a Hell to them, to draw nigh to the Holy God, They catch, with the greateſt Greedineſs, that Liberty, which any of the Sons of Corruption offer them. When they ſhall be taught to Slight God with good Warrant: and to ask, Who ſhall Confine them, where the Scripture it ſelf hath left them Free? But they that are ſo ready to ſtand off here, for want of an Expreſs Command, are known too well, to be none of the Tendereſt, or forwardeſt men, to Follow the Lord fully, where his Word doth ſpeak out Expreſly. When they are commanded to Walk in the Spirit, and by it to Mortify the deeds of the Body: Yet who more Carnal and Looſe than they? By which we may too evidently perceive, That it is not ſo much out of Conſcience, as for the Belly-God, that they plead and contend. They would have Elbow-room enough, to Expatiate after their Luſts, and a Way in Latitude, and Eaſe, and State, to Heaven, and not be Limited to that Narrow way, which they could never abide.
But doth not the Holy Scripture oblige us to Serve and Honour God in all our Relations? and to Recognize our common Lord in our Joint, as well as Perſonal Capacity? Not neglecting thoſe Conveniencies which we have to Adore him? Then how can the Houſholder, with his Family,155 think themſelves Excuſed? If we are to Pray Every where, (that is fit for it,) Is the Houſe in Ʋtopia, no where to be found? And ſhall we omit thoſe Inviting opportunities, when we Dwell together, and Eat and Drink and Converſe together, and yet not Pray together? How can the Maſter reaſonably expect Homage of his Servants, when he lets them not ſee him as careful to ſerve his Maſter in Heaven? Men will not diſpute themſelves out of their Meals, and their uſual Refreſhments, becauſe the Scripture doth not determine juſt Where and When and How, they ſhall Eat and Drink and Divert themſelves. Nor will they ask, What Text binds me to go to ſuch a good Friends Houſe, and receive his Kindneſs? Or to go to ſuch a Market or Fair, to Buy and Sell and get Gain? They can go Without a Command, and it's well, if they do not often venture to go Againſt the plaineſt Commands, for their Bodily pleaſure, and their Worldly profit. And then what is wanting but the Spiritual Appetite, to Savour and reliſh the things of God's Spirit, as good a Stomach to the Food of their Souls, and as great a Concernment for their Eternal Advantage, to Determine their Choice and Practice this way? And to make them flock as faſt to the Throne of Grace, and to ſee that all their Houſes be Houſes of Prayer. A dear Love to the Service would be above all Arguments, in the World for it. And aſſoon as any are Quickned in Chriſt Jeſus, and become Alive unto God, they will ſave us the labour of Perſuading156 them, to go and Feaſt their Souls with Him, and to join in the Sacrifice wherewith he is well-pleaſed.
Whatever Short cuts ſome may fancy to Heaven, and laugh at the Round-about-way of Morning and Evening Prayer: I never heard of any Dying man that was of that mind. How many then do ſadly Bewail it, that they had not taken this courſe? So that the Praying Families are on the Sureſt Side, all muſt acknowledge: And they may be infinite Gainers: But for certain they can never Loſe by this Service. When it looks like Loitering by the way, and Hindring their work, Yet they are about their Heavenly Father's Buſineſs. And he that Imploys them in it, will not ſuffer them to Loſe ground by it. It ſtops them, but like a Traveller's Eating and Refreſhing himſelf, to recover Strength for his Journey. And poor people that cry, they have not Time for it, may more truly ſay, They have no Mind to it. For they can find Time for many matters of leſs Importance. And they had better abate ſome Gains, and themſelves be turn'd out of Doors, than graſp ſo much Buſineſs, as to Juſtle Prayer out of Doors. But indeed Prayers never made any Beggars, unleſs it be in that Senſe, as is no Damage or Diſparagement to any.
The laudable Uſage of all Well-govern'd Families, To go to their Prayers, before they fall to, and after they have Finiſhed, the Buſineſs of the day, cannot be Confronted, without a Proud Scornful Reflection upon the moſt Judicious, and157 the moſt Pious Chriſtians in the World. When the Family comes together in the Morning and Evening, This is the moſt decent way of bidding Good Morrow, and Good Night. And ſuch Families as Give themſelves to Prayer, uſe to give alſo the beſt Examples in other matters, and ſhew that they are the likeſt of all to be in the Right. Indeed an ordinary Obſerver, (if any thing impartial,) may eaſily ſee the Difference that is Commonly between Praying and Prayerleſs Families. I ſay, commonly, for it is Poſſible, the Service may be kept up in a Perfunctory, heedleſs, and cuſtomary manner, without any Improvement to the Worſhippers: But then the fault is not at all in the Offices, but in the Way of performance: And they are Abuſed, like many other Good things, that men often uſe. without doing themſelves any Good in the Ʋſe, We may reaſonably expect in the Praying Families to find the Fear and Love of God, and all Honeſty and Mercy, and Sobriety and Decency to prevail and flouriſh: For the Courſe which they take Naturally tends to produce ſuch Effects, and thrô God's Bleſſing, it uſually proves Succeſsful. But how little cauſe ſhall we ſee to admire the Religion of ſuch as turn Prayers out of their Houſes? And alas, What, to their Credit, do they bring in the Room of ſuch Offices? Where ſhall you meet with ſuch Nurſeries of Oaths and Brawls, Drunkenneſs and Lewdneſs, Cruelty and Knavery? And who indeed can expect any other kind of Fruits among ſuch, as Sow no158 Better? How ſhall they keep up the Fire of Religion, without any Fewel or Blowing? His Grace the late Lord Arch-Biſhop of Canterbury, Whoſe Memory ought ever to live in this Church with all Honour, as indeed among the Beſt 'tis precious, and even ſuch whoſe breath may be thought Malignant enough to Blaſt it, yet do but ſo betray their Impotence together with their Vengeance,) Upon ſome that would Ʋnchriſt'n him he has left ſuch an Ethnick Badge, as will ſtick much longer to them, becauſe they take the courſe every day, by Proſcribing Prayers, to prove their Houſes Heatheniſh, and themſelves no better than a Company of Infidels under the Banner of Chriſt. As they paſs in his great Judgment who tells us, in his Sermon of Family-Religion, That Where the Worſhip of God, by daily Prayers, every Morning and Evening, is Neglected, He ſees not, how any Family can in reaſon, be eſteemed a Family of Chriſtians, or indeed to have any Religion at all.
And what a Contemptible Head is that of a Family, that hath neither Eyes to lead them in the ways of God, nor a Tongue to Speak for them at the Throne of Grace? If thou haſt Senſe and Readineſs of Expreſſion in other matters, What is it, but thy own Wickedneſs, when thou want'ſt it for Prayers? And if thou wanteſt Gifts and Abilities, why doſt thou not make it up another way? By ſome Subſtitute in thy Room, or by ſome wholſom Forms to help thee out? When, (as the laſt named moſt Reverend159 Author obſerves,) There are excellent Helps to this purpoſe, in the ſeveral Books of Devotion, calculated for the private uſe of Families. That the thing may not be Neglected then, get it Diſcharged as well as thou canſt, and that will be Accepted, by him who looks firſt on the Willing Mind, and where he ſees that, Deſpiſes not the Day of Small things, but takes poor matters in good part, according to what a man hath, or can procure, wherewithal to Appear before the Lord, and make his Oblations to the moſt High God. Thus let every Houſholder think himſelf concern'd to lead his Dependants the way to the Throne of Grace. And let not the Members of Families here ſtand for Cyphers, but carefully bear their Part in this Service: Nor think it enough to be ſtill Preſent at the Office, without a hearty Concurrence and Joining to Aſſiſt in it. That the Prayer of the Family may not be only a Formality, and ſome as Licentious in their Doing it, as others in leaving it Ʋndone.
THere are who concern themſelves in no Devotion, any further than they have Company, and are carried with the Croud. As if they durſt not Truſt the All-ſeeing Eye of God,160 without Witneſs: Or like Dead things, could not Move, any further, than Moved: Or like Preſs'd Soldiers, would do Nothing, if they could tell how handſomly to Avoid it. But to Sound a Trumpet in the Streets, or to Pray Aloud in the Cloſet, with a deſire to be Heard and Obſerved of Men, ſpoils all the expectation of Reward and Praiſe from God. The Heart knows its own Bitterneſs, and can beſt tell its own Tale: And if Sincere and Serious, it cannot be at Reſt, till got Alone, to Pour out it ſelf before the Lord. But this is none of the Hypocrites Care, who little regards what he is towards God in Private, So he can but Shew well before men Abroad. Or if he Prays Alone, it is but to be the Better thought of, by thoſe who, he thinks, take Notice: Or only to get a little out of the Dinne of his Clamorous Conſcience. Not drawn by the Heavenly Sweets of that Satisfaction and Comfort, which is to be found in Secret Devotion.
Somewhat indeed may thus be Offered at it, by thoſe that are not Right. But ſuch as are not at all Ʋs'd to it, cannot chuſe but be Naught. When they Worſhip but for Company and Faſhion Sake, and if left to themſelves e'ne let it Drop to the ground, it ſpeaks ſuch a Shineſs to God, as betrays their Hearts, not to be Right with Him. For if he were the Beloved of their Souls, that had their Hearts, He would then have more of their Company. But when they Shun his Face, and at his Invitations to Come161 to Him, they hang Back from him; Sure all is to pieces between Him and their Souls: And all the Service they are preſent at, together with others, is but meerly a Forced Putt, Becauſe they know not how, for ſhame, to avoid it.
And thus, How many, for want of Communing with their own Hearts, and Retiring to Seek God apart, are Strangers to themſelves even all their days? And (keeping in a perpetual Round of Pleaſures, and Buſineſs, and Company,) are ſo taken up, and otherwiſe Engaged, that they ſcarce ever come to know aright, How the caſe ſtands with their Souls. They that find no delight in Cloſets and Religious Retirements, but all in Paſtimes, and Drinking-houſes, and Jocoſe Company, and ſuch men of the World as they can Get by, O what a Dark Buſineſs, and Melancholly Task, in their eſteem, is the Withdrawing, to enjoy Communion with God? They will ſooner Scoff at it, than ever ſet themſelves to Seek after any ſuch thing. And then alas, What have they more than the Husk and Shell of Religion? Seeing the Pith and Kernel of all lies in making Conſcience of Secret Sins, and Secret Duties: I ſay, making Conſcience of them, and neither ſuffering the Private Prayers to be Omitted, nor yet going only, pro formû, to the Cloſet, and there making ſuch a Buſineſs of it, as Domitian of his going alone to catch Flies: But dwelling in the Secret Place of the Moſt High, Minding his All-ſeeing Eye162 upon us, and Sitting down under the Shadow of his Wings, with a ſingular Complacence and Delight. Secret Sins, if they are in thy Delights, and thy Purpoſe to Stick to them, will ſpoil all thy Secret Prayers. But when thou art for having the Searcher of Hearts, to Search and Try Thee, that thy Heart may be approved unto Him, then ſhalt thou go Boldly to thy Father in Secret, and See his Face with Joy, and find ſuch Soul-Satisfaction with Him, as ſhall for ever Engage thee to be His.
THE pious Soul Eccho's to God's Call, Pſal. 27.8. When thou ſaidſt, Seek ye my Face, My Heart ſaid unto thee, Thy Face, Lord, will I ſeek. No ſooner is the Motion made, but it is gladly Embraced, Nothing in the world is ſo grateful to a holy Heart, as ſuch Heavenly Correſpondence. But if wicked men make any Overtures of approach to the Holy God, they care not how Seldom they come anear Him; and when they muſt be Concerned with Him, they care not how Soon they have done. His Day which he has ſet apart for the purpoſe, it may163 be, doth not fit their purpoſe. And thô he bids them Keep holy the Sabbath, they have ſomewhat elſe to do, than to wait upon Him, and cannot a'while to be at his Beck. Let him be ready to receive them, yet they are otherwiſe Engag'd for that Time, and muſt put it off, till a more Convenient Seaſon. Or if they pay any Attendance upon the Lord's-day, that muſt Attone for the Neglect, tho' he hear no more of them all the Week after. Sunday is enough, they think they have Served him well. It ſhall be When they Liſt, after their Capricious Fancy, and not according to his Divine Appointment. He ſays, Now is the Accepted Time, and Hear his Voice To day: But they think another time will Serve the turn, and Hereafter do as well, any Idle Minutes that they know not what elſe to do with. Still they would put off for the Preſent, what they have no mind to do at all. 'Tis but now and then a little, as they pleaſe, and as the Toy takes them, that they do any thing like Serving the Lord, and do it in ſuch a manner, as if he muſt be much Beholden to them for it. They will not Engage in it, nor Tie to it, and be Conſtant at it. Only fome little Snatches, and wide Breaches between. They cannot Live a day without their Meals, but tho many days come between, they find no Want of their Prayers. Tho Scripture tells them not, How oft they ſhall Eat or Sleep, yet they have their Set Times for both Meals and Reſt. But O where's any the like Care to Secure their Prayers! 'Tis164 only in a Fit, or a Humor, or a Fright, that they are for Praying. And if they have any Prayer-Times, Yet how ſmall a matter ſhall Break them? and take them off, to ſerve their Luſts, or any one, or any thing, before the great Lord of all? Only the Scraps and Leavings of the World and Fleſh, ſhall be thought good enough for his Portion. They are not at Leiſure to Seek the Lord while he maybe Found; but forget what he ſent them into the world to do: and how ſoon they ſhall awhile to Dye, and a'while to go to Judgement, and a'while to Abide by it, in the Future ſtate Everlaſting. And amidſt all their other Buſineſs, if they mind not the One thing Needful, above all, they had e'en as good have Slept out their Time, as ſo Beſtir themſelves in the World.
I know, many of the Labouring, and Buſy people uſe to complain, That their hands are ſo Full, and Buſineſs lies ſo hard upon them, they have not Leiſure to do as they would, every day, in the Greateſt and Beſt of all Works. So giving Intimations, what Mighty Matters we might expect from them, had they but the Opportunities which ſome others enjoy. Tho, alas, upon the Lord's-Day it ſelf, when the fair Opportunity is offer'd them, and Worldly Buſineſs is out of the way, Yet even then they are ſo Liſtleſs to any other Buſineſs, and will find ſo many things to put off the earneſt Attendance upon God, that they but ſhamefully Confute Themſelves, and ſhew what little Reality is in their Pretenſions. But be thy particular Calling what165 it will, man, If thou doſt not make it Subſervient to the General, and Abide in it with God, to make him the Alpha and Omega of all thy Works, ſo as to have them Begun, Continued, and Ended in Him, Thou doſt but Labour in the Fire, To Riſe Early, and ſit up Late, and Eat the Bread of Carefulneſs, and Graſp all the Time that ever thou canſt, to make thy utmoſt Benefit of the World: Yea thou doſt not only Weary thy ſelf in Vain, but takeſt a deal of pains in this World, to Ʋndo thy ſelf for ever in the Next, As long as the Lean Kine ſo devour the Fat, and Earthly affairs, Eat up all the Heavenly, and Worldly Imployments are thy Souls continual Impediments: So that thou makeſt Light of all the Lord's Invitations, for Eagerneſs to be gone to the Farm or the Merchandize; Thou wilt at laſt find it the worſt and ſaddeſt Bargain that ever thou madeſt, ſo to Gain the World. When thou muſt needs have it, tho thou ſetteſt at nought God and thy Soul, for the Sake of it. Doſt thou think it ſuch a Needful work to make Proviſion for the Fleſh? Be it granted, that thou maiſt in due Time and Meaſure, Care for thy Body: But then if that may be done, Remember ſtill that ſomewhat elſe of much more Importance muſt not be left Ʋndone. And he whom thou calleſt thy Lord and Saviour ſhews thee a Work of far greater Neceſſity. Luk. 10.42. and Joh. 9.4. A Work which thou muſt concern thy ſelf to do in the Firſt place, and prefer it above every thing elſe in the World. And if thou Contriveſt166 no better, and takeſt no more Care of that Work, but to run it up in the Narrows, yea even quite Thruſt it out ſtill with other Matters: If thou count'ſt it enough to Serve Him, who gives thee all thy Time here in this World for his Service, Only with the World's Reliques, when thou haſt nothing elſe to do, and ſcarce ſo neither: O what Account of thy Time canſt thou hope, with any Comfort, to render at his Tribunal, when Time with thee ſhall be no more! If thou Wanteſt Time to do God's Work, thou wilt Want an Eternity to Enjoy his Rewards. And if thou doſt not Work the Works of him that Sent thee, while it is Day, The Night will be upon thee, when thou canſt not Work. And then if thy Courſe be Finiſh'd, before thy Work is done, Thou wilt Bewail the Want of Time, when too Late to Call Back what thou haſt thrown away to other Purpoſes, quite Forreign and Impertinent to that great End, for which the precious Talent was put into thy Hands. Even the men of greateſt Buſineſs, that had moſt to do in the World, when, at laſt, they come to Leave it, ſhall perceive, That no men elſe upon Earth were more Concern'd than Themſelves, to Care for their Souls, and Flee from the Wrath to come, and Mind the Way to Heaven, and Work out their own Salvation: (However they Turn'd their Heads another way, and were all Taken up ſtill about ſomewhat elſe:) and ſhall wiſh, when Time is Paſt, That they had Neglected every thing in the World, rather than167 this One thing, which is of Abſolute Neceſſity to be done. Here then Behold a Commendable Thrift and Covetouſneſs, To be Greedy of Opportunities for thy Soul, To Engroſs and Steal Time from other leſs Concerning Matters, for Prayer and the Worſhip of God: Yea to Make Times for this Service, whatever Buſineſs elſe thou Entrencheſt upon. And here's the Unexceptionable, holy Epicuriſm, (if thou canſt hit upon it,) to be taken up with ſuch ſweet Satisfaction this Way, as to reckon an Hour ſo ſpent Better than a Thouſand otherwiſe beſtowed.
Tho I would not lay a Snare for any ones Conſcience, in obliging them to Believe, That they can never in any caſe, without Sin, omit any Accuſtomed Office, when ſome great Occaſion Intervening may call another way, Yet Conſtancy in a good Courſe, is a commendable Vertue: and the Spiritual Life is more Orderly, when we have our Stated Times, which we will not commonly Break, nor be eaſily taken off by any Trivial accidents. Every day we want the other things mentioned in our Lord's Prayer, as well as Daily Bread. And the daily need we have of This, teaches us alſo, together with this, to beg the reſt. Is he a Man or a Bruit, that makes not Prayer the Key to unlock the Day, and the Bolt to ſhut it up? The Jews counted it the Abomination of Deſolation, when, under Antiochus, the Daily Sacrifice was Suſpended. And juſtly may we count that an Ominous day, in which no Sacrifice of our Prayers has been offered. 168It is as if no Sun had Riſen that day: and laves us worſe than without a Sun, Without God in the World. When Prayer ſhould be as the very Pulſe of our Souls. And even every Breath we fetch, ſhould be as a Breathing after God, the Living God, in whom we ever Live and Move and Are: and upon whom we do hang every Moment, for Life and Breath and all things that ever we Have, or Hope for.
PRayer is a profeſſing of ourſelves to be Poor and Needy, That we have not ſo much as a Bit of Bread, but what we Beg. And therefore our Gracious Lord directs us to Open our mouths in Prayer, that he may Fill them with Good. Yet the Liberty to ask what we Will, doth not Authorize us to ask, That we may Conſume on our Luſts, or Reak Vengeance on our Enemies. To look up for Supplies of this Life, is Nature's Prayer, without Grace. Yea the Bruit Creatures are directed to it even without Reaſon. The young Lions roar after their Prey, and Seek their Meat from God. Pſal. 104.21. They that Enlarge their Deſires, as Hell and the Grave, and are not Satisfied, Craving their Portion in this Life, their Belly full of God's Hid Treaſure; may have their Wiſhes, with Leanneſs169 ſent into their Souls. And that will be a Canker, to eat out the very Heart of all the Bleſſings. They Live, but to Eat, and ſo all their Praying, is ſerving no God ſave only the Belly. Whereas our Lord hath taught us to ask Three Petitions, For his Glory, Kingdom, and Pleaſure, before we ſpeak a word of our own Bodily Neceſſity. Hallowed be thy Name. Thy Kingdom come. Thy Will be done. And then Give us this Day our Daily Bread. Spiritual Bleſſings ſhould ever be ſought Firſt: and the Temporal but for Spiritual Ends: Not to Ʋnfit us for Duty, or Hinder us in the Service of God, but that we may Serve him with the more Quiet Minds, and Cheerful Spirits. It muſt not be Meat for our Luſts, (with the wanton Iſrael,) but Food Convenient, which was the conſiderate Agur's Prayer. And what is Convenient, we muſt leave Infinite Wiſdom to Judge, be at the Finding of our Heavenly Father, and willing he ſhould Chuſe our Inheritance for us. 'Tis the Bleſſing from Above, that makes what we have Bread, to Nouriſh and Satisfy, and do us Good. And the Prayer which Implores that Bleſſing Sanctifies it to us, and makes it Ours, and indeed The Childrens Bread. But wicked Worldlings care not How or Whence it comes, So that they have it. They are not ſo much concerned to get the Bleſſing of Heaven, as the Fullneſs of the World. Or if they ask any Bleſſing, it is only the Bleſſing that maketh Rich, and helps them to Proſper and take Root, and ſpread themſelves and Flouriſh in the170 Earth. They would only Serve their turns upon the Lord, to get Deliverance and Proſperity, that they may take their Liberty to Live after the Fleſh, and have the fairer opportunities to fulfill all their Luſts. Their Prayers are but the Reakings of their good Stomachs, and the Boiling up of their Luſtful Appetite. Health and Wealth, Seaſonable Weather and Plentiful days, with Peace and Liberty to Enjoy the World, is the top of all their wiſhes. They give themſelves for Proofs, That Corah and his Company were not the only men Swallowed up of the Earth: When alas, Themſelves are Sunk and loſt, and even Buried Alive in it: Till Dead to God and quite off all Traffick with Heaven They think they can never have Enough of the World: But they ſhall have Enough, when the duſt of the Grave has ſtopt their Mouths, and then wiſh too Late, that they had been Wiſer, and coveted earneſtly Better Gifts.
But there are Extravagant Prayers which are Blaſphemous to be Made, and would Ʋndo the Petitioner, to have them Granted. When men Pray for God's Diſhonour, and their own Shame and Ruine: and would have themſelves or others Confounded and Damned. They may find themſelves too ſoon at the end of their Curſed Wiſhes. And had they any ſenſe in them, and would but ever give themſelves leave to Conſider, they would dread ſo to Dare the God that has Power to Kill and caſt them into Hell. To beg of God for any Wicked thing, is not only a171 Profanation of Prayer, and turning the Means of Grace into an Inſtrument of Villany, But it is alſo a Chufing of Death, and running violently upon the Wrath to come, which every man in his Wits will do all that ever he is Able, to Flee from.
PRayer is the main part of all our Worſhip, and to pay this Royalty of the Crown of Heaven, The Tribute of Adoration to others than to God himſelf, Be it to Images, Saints, Angels, or any thing elſe, is expreſly forbidden. Mat. 4.10. Get thee hence, Satan, for it is written, Thou ſhalt Worſhip the Lord thy God, and Him Only ſhalt thou Serve. In all ſuch Divided Worſhip may be ſeen the Print of the Cloven Foot. To worſhip any Creature, with Divine Worſhip, is to make it an Idol: And Idols are of his Erecting, who is all for Ʋſurping God's Honour to himſelf. And ſo the Children which were Offered to the Idols of Canaan, were ſaid to be offered unto Devils. Pſal. 106.37, 38. The Apoſtle makes Invocation peculiar to the God in whom we Believe. Rom. 10.14. How ſhall172 they Call on Him, in whom they have not Believed? For I muſt Believe him to whom I Pray, to be Omnipreſent, Omniſcient and Omnipotent: Or elſe I am ſure he could not Hear and Help me, and all my Fellow-Supplicants all over the World, in all the things which we have to Beg. And if Saints and Angels be Omnipreſent, Omniſcient, and Omnipotent, what then are they leſs than Deities? And what more can we aſcribe to the moſt High God? As there is but One God, So we are told but of One Mediator between God and Man, 1 Tim. 2.5. And that is Enough: For none can have more Power and Intereſt with God, than He. None can have more Pity and Kindneſs for us. And what we cannot obtain thrô the Mediation of Jeſus alone, We may deſpair ever to get, by Ingratiating ourſelves with any other Friends. This One is better than all the Strings, which they have at Rome to their Bow. He that taught us to ſay, Our Father, adds not a Syllable of any Prayers that we are to make to his Mother. Nor does God ſtand in need, (like the imperfect Princes of the Earth,) to be Sollicited by Courtiers and Proxies, who muſt indeed firſt Learn from Him, the very Matter which they preſent to Him. And all the Good Manners of fetching this wide Circuit, is utterly ſpoil'd by the Diſobedience of the thing. It is ſuch a piece of Good Breeding, as the Law calls Treaſon, to give the King's Crown to a Courtier. It is to offer Rebellion for Sacrifice: and pretend to Honour God, with the Violation of his own Law.
173It's true, We may deſire our preſent Friends, to Pray for us. But we uſe not to ſtand here, and Call upon ſome in the Eaſt Indies: Nor to apply to our Friends, with the very ſame Geſtures, and Expreſſions, as unto God Himſelf. Indeed even the Ora pro Nobis, applied by us to thoſe in Heaven, is Impertinent enough, and we may better imploy ourſelves, than ſo ſpend our Breath: which we know not if ever it Reach to them, whither we direct it. But if we ſhall be allowed capable of Underſtanding the common Conſtruction of the Popiſh Offices, as plain as words can expreſs, They do Pray Directly to Saints, for the very ſame things, that we do to God.
As for us, We would Honour God's Saints more, than to think them ſo Proud, as ever to Arrogate, or Abide, the Glory of their Bleſſed Maker to be conferred upon Them: Or to think them Ambitious of that Worſhip, which was the Devil's deſire. When their language on Earth, was, Sirs, Why do ye theſe things? Stand up, I my ſelf alſo am a man. See thou do it not. Sure they have not ſince, Ʋnlearn'd that Humility in Heaven, for which they were ſo Eminent here below, as to thank us now for the Service. No, they are too Good, to Endure it. And they that Pray to an Image, Not only do Diſhonour the Infinite Majeſty, that can never be ſo Repreſented, without being moſt groſly Abuſed: But alſo Debaſe themſelves into a Likeneſs with that Senſeleſs thing, which174 they fall down to. Pſalm 115.8. They that make them are Like unto them; So is every one that Truſteth in them.
And whoever Truſts to any thing which they Are, or Have, to any thing in them or about them: and fly for that Refuge to any Fruitions, Intereſts, Friends, or Creatures in the World, which is only to be found in Him, that Made Heaven and Earth: As they Deſert and Diſoblige Him, who will not give his Glory to another, So they miſerably Diſappoint and Abuſe themſelves, and come under the Imprecation, Jer. 17.15. Curſed is the man that Truſteth in man, and maketh Fleſh his Arm, and whoſe Heart departeth from the Lord.
WHEN men draw nigh to God with their Mouth, and their Hearts are far from him, Contenting themſelves, to go over ſo many Words, in the meer Lip-labour, and Yawning over ſome faint Petitions, in a Liſtleſs, drowſy manner, as if they were not well175 Awake, doing nothing Heartily, as to the Lord: Yea when their buſineſs is not to Meet and Enjoy the Lord, but like ſuch as Viſit only out of a Formality, and not for any Cordial Friendſhip, care not if the Perſon be at Home, or no, ſo that they have performed the Task: They do but Take the Name of God in Vain, and take on them to Worſhip. For it is but the Picture or Carkaſs of Worſhip, no Worſhip indeed, unleſs we Serve him with our Spirit. If it be not the Act of the Mind, it is not We: and no more than Perſonating the Devout. When the Supplicants have no concern, either to Prepare the heart for Prayer, or to keep it Intent upon the work in Praying: When they preſumptuouſly go forth in their own Strength, and ruſh upon the Service, without conſidering what they are going about: And when fallen upon it, they mind not whither the Heart Roves and gads: Let the Tempter Jog and Interrupt them, as the Pythoneſs did St. Paul, when he went to Prayer, Acts 16.16. Yet they take no care to ſeize, and call in the Vagabond Thoughts: Then the Prayer is nothing elſe, but only ſo much Said, and a Huddle of Words pour'd out into the empty Air: Of no Significancy at all, but only to Accuſe and Condemn them, for making ſo Bold with the Searcher of Hearts, To lie Babbling in his Preſence, and make but a Noiſe, as Sounding Braſs, and the Tinkling Cimbal: Yea, and commit a ſort of Perjury, Invocating the Deity, to witneſs but176 a Lye, becauſe they Intend nothing leſs than what they ſay: and if they but ſtay out the Time, and run over the Words, the work is done: Such careleſs Prayers are never like to effect any great and Deſirable matters. And when Duty ſo flags, no wonder if their Comfort alſo droops; for the vigorous Exerciſes of Godlineſs are the Oyl to keep in the ſhining Lamp of Heavenly Hope and Joy. And when the Heart, inſtead of ſtooping down under the humble Senſe of Sin, is Lifted up in a Proud conceit of themſelves, and ſo directly Contradicts the Self-abaſing work they are upon: Inſtead of Praying in Faith, Believes nothing that God hath ſaid, and ſo puts a Bar to all their Hopes of receiving any thing at his Hands: Inſtead of abounding with Love, is full of Cores and Malice, neither for the Giving, or Forgiving Charity, and ſo turns the Supplication even into an Execration, becauſe our Lord, (who has charg'd us, when we Stand, (or ſet ourſelves upon) Praying, to Forgive) Teacheth us to ask and Expect the Mercy to Ourſelves, but only as we ſhew and Extend it to Others: And when, inſtead of Burning with fervent Zeal, (like the Fire in the Alembick) to ſend up its earneſt Deſires, the Heart is Playing behind the Curtain, and the Oſcitant pretenders to Worſhip do but Trifle, and offer up a Heartleſs Service: as thoſe who ſeem very Indifferent whether they be Heard, or not, yea rather Afraid to be taken at their Words: All177 this while, there may be ſomewhat like Seeking, but here is no Striving to Enter, when the Heart is no more Engaged to the Lord. Nay 'tis but a meer piece of Mock-Devotion, that inſtead of Attoning for our Sins, does but Add ſtill more to the Number. And then, alas, What Hope can men have from ſuch kind of Prayers, even for which they have a great deal more to Anſwer? No Wit or Parts, or the moſt curious Art to Pack words neatly together, is enough to make a good Prayer, without the Drawing Nigh of the Heart, and the Spirit of Supplication. The Springs of Action, upon what Motives we proceed, and to what Ends we do it, are moſt of all to be regarded; tho they be Latent, like the Roots of things that lye under Ground: Yet in the Scrutiny and Examination of ourſelves, this is the main Enquiry, Whether our Principles and Deſigns be right and ſound at the Bottom? Whether God's holy Fear and Faith and Love ſet us a going? and whether the Pleaſing of his Will, the Honouring of his Name, and the attaining of his Favour, to be made Liker and to be brought Nearer to Him, be our grand Aim and Intention. Better let the Heart lead the Words, thô they be but few and mean, than be full of fine Expreſſions, and no Heart to follow. But O how is the Deceiver Deceived, that goes about to Mock the only Wiſe God? As good Affront him in the Face of the Sun, as to Diſſemble with him in the Secret of the178 Heart. And let ſuch as are for playing the Hypocrite with him, but forbear till they can do it ſo, as he ſhall not be Aware of it, And then, be ſure, they will never Dare to offer it.
THE main Province of man, is to Keep his Heart, but yet it is not All, nor the Only thing that he hath to look after. He muſt ſee, that out of the Abundance of his Heart, his Mouth ſpeak to the Purpoſe, and as Becomes him. 'Tis an intolerable Preſumption, for poor Mortals, that are but Sinful wretched Worms, to be Raſh with their Mouths, to utter any thing that comes Ʋppermoſt, (tho never ſo Crude and wild,) before the moſt High and Wiſe and Holy God. As if the Words of Prayer needed no other recommendation than Boldneſs, and men might ſpeak what their Liſt, in the greateſt Preſence. As if they thought the Lord either ſuch a Sorry Maſter, whom any thing were good enough for: Or one ſo far off, as to be out of Hearing, and not to Know what were ſaid. But it is the Liberty of Praying, not of Prating, that I plead for. If it be a Licenſe taken, I am ſure, it is not Given, to roll and Luxuriate in empty Expreſſions, without either Spirit, or ſo much as179 any Good Senſe. To prevent which, we may do well to Digeſt aforehand the Words, as well as the Matter of our Prayers. At leaſt to have in ſtore and readineſs ſuch a Stock of Authentick Expreſſions, as are fit and proper for our Devotions: Out of which we may produce what is Pertinent, and not be at a Loſs, to expreſs the Sentiments and wiſhes of our Hearts.
Tho an eaſy Ʋnaffected Stile, ſuited to the Underſtanding and Infirmity of the Worſhippers, is the fitteſt and beſt: Becauſe Words in Prayer, are uſed more for our own Sakes, than His, that underſtands our Deſires, without our Words: Yet too Looſe a Dreſs argues a Contempt of the Preſence we are in. When if the Tongue be but kept Going, any impertinent Clack, or the moſt courſe and tatter'd ſtuff ſhall ſerve the turn. Nay ſo Weak and Flat are ſome, and ſo Homely and Fulſome are others in their Prayers, that, (if we may here credit Reports,) The Sillineſs of the one, and the Rudeneſs of the other, makes their Company in Pain for them: and where others beg to be Heard, it might be better for them, if God did not Hear them. Their very Tone of Prayer, betraying their Contempt of Heaven, when they Gabble over what they have to ſay, without any Submiſſive Voice, or Lively Accents, or Affectionate Strain, to ſhew how Awful, and in what good Earneſt, they are. Our Voice is the Index of our Mind, and by180 that we ſignify the Devotion which is in our Hearts. And he that talks at Random before the Lord, ſhews little care that his Heart is in, to perform Service meet for God's Acceptance. We had as good Pray in an Ʋnknown, as in an Ʋnregarded Language. The one is to ſay, We Know not what, and the other, We Care not what. But if we muſt Worſhip with the Spirit, it is requiſite we ſhould Know what we ſay, and Pray with the Ʋnderſtanding, or elſe how can our Mind and Spirit be concerned? 'Tis leſs Affront to be Silent before the Lord, than to offer to Him Service that is to us, Ʋnintelligible Gibberiſh, or Empty Talk. And I cannot but tax it for a very condemnable Intemperance and Looſeneſs of Speech, in Prayer, when the Tongue is ſuffered to run out, quite beyond the Senſe and Devotion of the Speaker, and alſo as far beyond the Attention and Patience of the Hearers. When the Prayers are ſpun out to a Tedious Length, to ſhew how far a man is able to hold out, and Jade and tire all his Company, till they Long for nothing more, than to be out of that Pain; and then rejoyce in the Deliverance, and Dread ſuch another Affliction. May they Beware, by whom ſuch Offence comes, that they Diſtaſte not any, (too apt to Imbibe ſuch Prejudices) againſt the Worſhip of God, to whom, they ſhould uſe all Ingenuous and harmleſs Artifices, to Recommend and Endear it.
GOD that is Terrible out of his Holy Places, ought Greatly to be Feared of all that are about Him. And none of his Kindneſs to us, muſt ever tempt us to forget our Diſtance, and Grow upon Him, as if he were but Such a one as our ſelves. Ignorant people think baſely of God, in the form of an Old man, ſitting in his Chair: to which Bungling Conceit the Popiſh Painters have lent their Help, daring ſo to Picture Him that is Inviſible, and Incomprehenſible. And anſwerable to the Opinion conceived of God, uſes to be the Worſhip paid to him. When men think Low and Slightly of God, they can be as Rude and Saucy with him, and divulge their Inward Contempt in their Carriage Abroad: Preſenting no Oblations, but what more Affront than Honour him. As if they came not to Adore and Pray, but to Vaunt and Huff, to Shew or Divert themſelves, to Scandalize their Neighbours, and Sadden the hearts of ſome, and make a Game for others: To caſt their Dirt and Scorn upon Holy things, in their Yawning or Sleeping over them, or Laughing the while, and Playing with them. And by their Countenance and Geſture and Actions, ſhewing no more Concern in the Worſhip of God, than if182 it were an idle Gambol, or the moſt Trivial buſineſs. They will obſerve and Revere a frail man that ſhall Dye, but make even nothing of the Almighty, Everliving God, who Awes the World with a Look, and will make his Deſpiſers diſcern, to their eternal Coſt, between them that Honoured, and them that ſo Vilified Him. Chriſtians that behave themſelves Rude and Ʋnmannerly in their Worſhip, ſhall be condemned in Judgment by the Turks, who are ſaid to be ſo Curious in this point, they think it will Spoil all their Prayers, if they but Scratch the head with a Finger, while they are upon them. The dreadful Judge of Quick and Dead is not to be treated after the rate of an ordinary man. They that have ſuch a Clowniſh Familiarity, have never the more, but the leſs Friendſhip with God. The Prayer that Puffs up, ſerves but to do us hurt. When we are Proud of our Prayers, (which are indeed but Acknowledgments of Indigence and Guilt, and Offices of Humiliation and Repentance,) we quite miſtake their Deſign, and ſhall as much fail too of their Succeſs. And inſtead of Drawing nigh to God, He will See us afar off. 'Tis his Grace to take even our Beſt in good part at our hands, (which is but a mean Preſent for the moſt High:) and to imploy ſinful Worms in his Service, who Humbles himſelf to Behold, even the things that are in Heaven, and hath the higheſt Angels ambitious to Attend upon His Throne. And if183 we uſe to Applaud ourſelves, (Principibus placuiſſe viris,) to fit the Humour of Great men, How much more ſhould we rejoyce, to be Acceptable to Him in whoſe Favour is Life? Who (unleſs we hold Back, what is in our Power to Give,) will not Deſpiſe us, that it is no Better, when he ſees we Have no Better. But he will not endure, that Proud Scorners, and rude Lubbers ſhould come to his Face, only to Pollute his Ordinances: but will caſt their wretched Offerings, as Dirt, in their Faces, eſpecially, when they are called by his Name, and pretend to be a People Nigh to Him, And yet he could not be worſe Served, by any that are Afar off, but his Name is more Dreadful among the Heathen: Tho Religion then is not to be Gawdy, yet we muſt not ſtrip it ſo Naked, (under pretence of Spirituality,) that it appear in no Decent Garb: Nor make Irreverence, and a Worſhip without any Becoming Circumſtances; the diſtinguiſhing Note of a Godly man. For that is the way to bring all our Religion under a juſt Suſpicion; when we carry towards the great Adorable Object of it, as if we had no Awe of Him, nor Regard or Love to Him. Curſed is he that doth the Work of the Lord ſo Negligently. At his Peril it is, who meddles not with the Worſhip of God, but to Expoſe and Blaſpheme it: and Wo be to that man whoſe very Oblations are the higheſt Provocations.
THE Bleſſed God who Lacketh nothing, ſtands not in ſuch Need of men's Services, as to accept the Preſent that is all Soiled with Filthy Hands. When he accepts nothing indeed from us, but only to do us a Kindneſs: and makes us much more Beholden to Him, to take Notice of our Offering, than ever we can Oblige Him with the Service. He will Abhor even our Holy things, if we Abhor his Holy Ways. Therefore when we are off our Knees, the Apoſtle cautions us, to take heed how we Walk. 1 Pet. 1.17. If ye Call upon the Father, who, without reſpect of perſons judgeth according to every man's work, Paſs the time of your Sojourning here in Fear. All the Religion of wicked men, is upon their Knees, without looking to their Steps. They may ſometimes ſhew Devout in their Prayers, who yet are moſt Profligate in their Lives, and uſe their Offices, only as a Cloak for their Sins, and to Compound with the Divine Juſtice, for Going on ſtill in their Treſpaſſes: Depoſiting their Pageant-like Piety in the Church,Pref. to Cauſ. of Decay of Chriſt. Pi. only to make a Shew with on Holidays. But ſuch as are ſo Rotten and corrupt at Heart, and185 quite out in the very Drift and tenour of their Life, muſt not think to put off the Holy Jealous God, with a parcel of Good Words, and Demure Looks, and fine Poſtures. He will ſcorn all the Prayers of ſuch as caſt off his Fear, and diſregard his Holy Word. They ſhall cry in vain for his Help, that neglect their honeſt Endeavors to Help themſelves. They that Truſt in the Lord, and do no Good, but preſume that Chriſt will Save them, againſt his own Goſpel, are a ſort of Worſhippers, that are like to find as little Succeſs in their Praying, as God finds Integrity and Piety in their Walking. Their Carnal Living ſpoils all their Spiritual Worſhipping. They ſhall find ſmall Wellcome with Him, when they love to be moſt Ʋnlike Him. When they cannot abide his Friends. And love none ſo well as the Worſt of his Enemies: Nay can Blaſphemouſly Swear elſewhere as faſt by the Name of their Maker, as they Bow mannerly at Church to the Name of their Saviour. And when they take on them to Pray the Lord to have Mercy upon them, for Taking his Name in Vain, and to Incline their Hearts to keep that Law, and yet are ſo far from Minding what they Say, that preſently after, in the accuſtomed manner, they fall Foul upon Him, and make nothing of it, to Play with that tremendous Name, as their Bable. O how Vain are their Oblations? What Abomination is their Incenſe? Yea, what Iniquity even their Solemn Meeting? 186As good they Slew a Man, as Kill'd an Ox: or Cut off a Dogs neck, as Sacrific'd a Lamb. Iſa. 66.3. If any man be a Worſhipper of God, and do his Will, him he Heareth, Joh. 9.31. The only acceptable Worſhippers, are Conſcientious Dealers, and inoffenſive, uſeful, holy Livers. They muſt keep their Hearts in Awful obedient Frame at All times, who would find them ready for the Service of God, at Prayer-Times. And ſuch as live in Gods Eye and preſence, and are ſo much Concerned and taken up with Him, Dare not do the Ill things which, they know, would ſpoil all their Welcome with Him, and Turn his Face againſt them. They that would not have God's Grace Wanting to them, muſt be careful, that they be not Wanting to his Grace, and not think to have what they will, in their Prayers, who do what they liſt, in their Lives. Nor uſe their Prayers ▪ to ſave them the Labour of doing any thing elſe in the Religious practice; but to get Strength for the performance of all their other Offices. Pſal. 119.145. I Cried with my whole heart, Hear me O Lord, I will keep thy Statutes. He askt not leave to Offend, but ſuch Mercy as might Enable and Encourage him, with an Enlarged heart, To run the way of God's Commands. Our Prayers being but Inſtrumental duties, therefore our Religion does not conſiſt only in going over our Offices, of Courſe, but is to make us Like our Heavenly Father, as like as ever we can be, both in Being, and in Doing Good.
187To keep up a Face of Religious Worſhip then, and a Circulation of ſome Cuſtomary performances, which we are got into a Road of going over, and to take up with ſo much done, diſcharging the work, but for it's own ſake; Rids no Ground, makes not the leaſt Way, Nor brings us ever the Nearer to the Bleſſed End. If we mind not further purpoſes, to which ſuch Exerciſes are Intended, we uſe them to no purpoſe. Nay if we make our Prayers our Saviours, and Reſt in them, and Truſt to them: They do but lie in our way, to hinder us from the only true Saviour. When we ſhould uſe them, but as the Boats and Bridges, to help us over to him, and as the Bucket to draw out of his Infinite Fullneſs: Not only to Evidence the Grace that we have received, but to Get ſtill More that we have need of. For ſuch indeed is the Raggedneſs and inſufficiency of all our Services, that we extreamly want a Saviour to help us out, and even to Attone for the Iniquities of our Holy things, after we have done our Beſt; all which is unavailable to Salvation, if the Lord Jeſus be not our Strength and our Redeemer. 'Tis mercy therefore from the Lord, to let us ſee the Cracks and Flaws, the Frailties and Imperfections of our beſt Performances; that we may not Erect our Plumes, and be Proud of our Prayers, nor Acquieſce in them, nor too much Value ourſelves upon them.
But when men only Talk of Believing in Chriſt, but never do it: And when they boldly188 Sin on, and Truſt to their Prayers and Offices, and Confeſs and Pray for Pardon, and ſo to it again; and make their accuſtomed Prayers a Super-ſedeas to holy Practice, and the Leaves, not to Heal, but to Hide their Sins; thinking the little Services of courſe muſt ſet them right ſtill, and make Amends for all: Publicans and Harlots may get to Heaven, before ſuch Formaliſts, that ſo Profane Prayers, to Uſe them, without ſo much as Minding to grow better in the Uſe of them. For no entring into the Kingdom of Heaven, Except our Righteouſneſs exceed the Righteouſneſs of the Scribes and Phariſees. And how is it that we muſt Out-do them? Not in Faſting oftner, or Praying Longer, and making more ado about Forms and Ceremonies, and external Obſervances; in which who more Critical and Exact than they? But we muſt Exceed them, in being Honeſter men, and Aiming at Righter Ends, and leading Better Lives. And not do the ſeemingly Right and Good things, from falſe Motives, and with ill Deſigns: But make our Prayers the Rule of our Practice, Endeavouring to do, what we Pray God to Enable us for the doing: And as we Beg his Help, ſo Stirring up the Grace of God that is in us, and putting forth all the Strength we have, to Help ourſelves.
SOME men will Pray no longer than they taſte the Sweetneſs of it, and are Drill'd on by the Pleaſure that they find in it. If themſelves be not Favoured, their Humour fitted, and their Requeſts granted, they take Pett at Heaven, and are ready to Quarrel even with God himſelf, as if they were not duly Attended, and therefore greatly Wronged. Like the King of Iſrael who flung away in a Chafe, 2 King. 6.33. Saying, This evil is of the Lord, why ſhould I wait for the Lord any longer? Such Proud Beggars are many of God's Petitioners, that think themſelves too Good to Wait, thô it be upon the Moſt High: and muſt have Him at their Beck, or elſe have not the Patience to Stay his Time, and take Mercy in his Way: But muſt Limit the Holy One, and go to Raviſh and Snatch the Bleſſing out of his hand. But our Bleſſed Saviour hath taught us more Manners and Grace, That men ought to Pray always, and not to Faint. Luk. 18.1. Nor think it Long, to tarry his Leiſure, who has waited ſo Long for our Return. If we but Know ourſelves, and Remember our Sins, how Ill we merit to be Regarded at all, We ſhall wonder that Ever190 we are Heard, inſtead of grumbling, that it is no Sooner or Better. Nay we ſhall ſee occaſion to turn our Complaining into Thankſgiving, and not be all upon the Craving for more, without Acknowledging, how much we have Received, and how little we have Deſerved. Sinful men are very Bold, to Ask all before them, and not remember to Humble themſelves, in the Confeſſion of their Sins, nor Recount the Mercies and Loving kindneſs of the Lord, and Admire and Bleſs and Praiſe him, for all that he has Already done for them. But to Pray, only as long as we are chear'd on with a Briskneſs of Spirits, and find our Souls filled as with Marrow and Fatneſs, is not to mind the Pleaſing of our Lord, ſo much, as our own Pleaſure. It is but to follow Chriſt for the Loaves, or Drawn only with the Savour of his Sweet Ointments. Not in the Senſe of Duty, and our Obligation continually to wait upon him, with what Face ſoever he is pleaſed to look upon us. 'Tis not for poor Beggars that Live all upon him, and have nothing but from him, Yea for Obnoxious Sinners that have Forfeited all, and•are out of Hell only thro' his Mercy, to be ſo High and touchy and Querulous, if all is not done ſtrait to our Mind, and we have not every thing juſt according to our Wiſhes. It is not ſuch a Violence that will ever take the Kingdom of Heaven: But the Humble Importunity, the Unwearied Waiting, and191 Patient Continuance in Well doing. And this is Pleaſing in the ſight of God, to Follow him even when he ſeems Diſpleaſed with us, and not Leave off our Prayers thô we think he looks Angry at them. But As the eyes of Servants look to the hand of their Maſters, and as the eyes of a Maiden to the hand of her Miſtreſs, So let our eyes wait upon the Lord our God, untill he have Mercy upon us. Pſal. 123.2.
MEN that are Proudly opinioned of themſelves will take mightily upon them, fiercely to Rally at all, that Serve not God, juſt in their Mode. Some all for Common-Prayer, and ſome for none but Conceived Prayers. And they cannot forbear bitterly to Teaſe and Perſecute one another, as if it were worſe than No Prayer, that is not exactly after ſuch a Manner. Yea ſo Abſurd are many to fill the World with Heats and Quarrels about the Way of others Worſhip, that were never ſerious in any Worſhip of their Own, And think they have done a great matter to make the Party Odious, that is Oppoſite to theirs. 192But the queſtion is, What Service is thus done to Religion? And how much Devotion is a Gainer by it? We know how Strict and Nice were the Phariſees for the Out-ſide Religion, Tho none had fouler In-ſides than they. Who more took upon them to Quarrel even with Chriſt himſelf! And would be Holier than the Holy One of God. Who more Bitter againſt Better men than themſelves? And what a mad Zeal had Paul this way, before his Converſion? They that have only the Form of Godlineſs, will be like Bears bereaved of their Whelps, to have it taken from them, Becauſe if you ſtrip them of that, you leave them Nothing. They have but a Name to Live, and would you Perſwade them out of that? The very Worſt man that cries up their Form, ſhall pleaſe them better, than the Holieſt Chriſtian, that appears for the Power of Godlineſs it ſelf. And this makes the Romiſh Worſhip ſo Agreeable to Licentious Livers, That the Offices may go on, and the Heart be otherwiſe taken up the while. The Inner man may Sleep, while the Outer is ſo Concerned. And all done to Satisfaction, tho not a Sin wounded, nor a Luſt diſturbed, nor any Grace exerciſed. It is enough to turn the Stomachs of all Serious Good men, againſt that Cauſe, which the Roaring Blades are the great Champions and hot Sticklers for. And O how does even a Good Cauſe often ſuffer by ſuch ill Abettors? and loſe its Credit for their193 Sakes? I cannot but call in queſtion my Zeal, when it ſtrikes in with the Blaſphemies of a Swearer, or the Revilings of a Drunkard, and pleaſes them better than any elſe. To Stigmatize Perſons, and Ridicule their Way, makes me never the Better, nor my Way, at all, the Lovelier. If I have a Zeal of God according to Knowledge, I may find room enough to ſhew my Strictneſs, without ſpending all the Mettle, in that which leaſt Deſerves it. The ſharpeſt Drolls are not the Happieſt Teachers, Nor is he the Beſt Chriſtian, that makes the Lowdeſt Cry againſt others. Satyrical and Dogmatical Doctors ſhew too little of his Spirit, who was Meek and Lowly in Heart. But we may know whence the Wiſdom comes, that is Earthly, Senſual, Deviliſh. To call every thing that I diſlike by an Opprobrious filthy Name, and ſpend my Choller upon it, may ſhew that I want a Purge my ſelf. But where Contending Parties Overdo, in their Heats on both Sides, I do not think I am obliged to depart from Truth or Peace, to Side and Ingratiate my ſelf with either. As long as the great Lord of the Church doth not Intereſs himſelf in the Fiery Diſputes, for Forms or againſt them, Who art thou that Condemneſt what he does not? Or layeſt the Main Streſs on that which he Leaſt Regards? Where doth he warrant thee to Deſpiſe any good Prayer, becauſe it is a Form, or Impoſed? Or where does he give thee licenſe to Scoff the Effuſion,194 that is more at Liberty? In good truth, What is even this, but a Form to the Company, and Impoſed upon them? I dare not call him a Graceleſs Formaliſt, that uſes Forms; Nor him a Proud Hypocrite that uſes none. For I am ſatisfied, that Forms may be uſed piouſly, without Formality. And as there may be the Spirit of Prayer, without a Form, So there may be natural or Feveriſh Heat, without the Spiritual Fervour. It is not Ʋtterance that makes a Saint; Nor Crying up Church-Orders, that muſt needs make one a true Member of Chriſt's Church. I am equally Diſtaſted at both, That call Praying by Habit, Whining and Cant: and that call the Liturgy, Pottage and Idolatry. I dare not Deride Prayer, thô it be not Cookt exactly to my Guſt, nor Dreſt juſt in my Mode. Nor can I count it the Effect of real Piety, to be forward in Drolling upon any Holy things. Prayer is A kind of Tune which all things Hear and Fear. Herb. I know I cannot Worſhip without Faults of my Own, and yet I muſt not therefore leave off all Worſhip. And if I will not bear with Another's Failings, but fly from all Worſhip that is Faulty, With whom then ſhall I Communicate on Earth? But if the other perform not his Part aright, the Fault is not mine. And my Joyning with him, is no Engagement upon me, to give my Conſent and Approbation to all that ever I Hear from him. Yet if I am indeed Athirſt, I ſhall not refuſe195 good Drink, tho it have ſome Smack of the Cask. And I ſhould, methinks, be more Wary than Wiſe, never to truſt any Phyſitian or Proctor, becauſe it is Poſſible they may Abuſe me: Nor ever to Joyn with another in Prayer, becauſe I know not before-hand, all that he will Say, nor can tell but a Word may drop that I do not Like. I will uſe my own Words, Yet I will not be ſo tied to them neither, but if I find others better than my own, I will not ſcruple to take them. When I am Conſcious, It is not out of Lazineſs, to ſave trouble, and take what is Next me, But to Serve God with that which I count the Beſt. I muſt not preſently be out of Conceit with all that I hear Derided. For ſome that are counted the Ingenious and Well-bred men can Scoff at Scripture as well as Prayer: Yea and Deſcant on the words of Common-Prayer, as well as thoſe of other Prayers. I care not who make themſelves Merry with that, wherewith I find my ſelf Edified. Licentious tongues Beſpatter all. But the moſt curious and haſty to Cenſure and Carp at Others, are commonly the moſt Careleſs at Home, and the Faireſt Marks to be hit themſelves.
I Have pleaded for that Liberty which may do us a Kindneſs: and alſo have made ſome Strictures upon the Licenſe for which we may all be the Worſe. That which is moſt Sweet may ſooneſt give us a Surfeit. And therefore thô it is an Injury to be abridged of the Diet, yet we muſt not think it hard to be cautioned againſt the Exceſs. I mean not the Exceſs of Praying, againſt which I ſee no need to give Warning: For I know no Euchitae now to Capitulate with, and convince them that Prayer is not to ſwallow up all other Offices. To think we muſt do nothing but Pray, is not to Overſtretch the Liberty of Prayer, but to pinch and Grind upon it. Whereas it will admit of Pauſes, and yet be Inceſſant too, in the Apoſtle's Senſe. As the Natural Heart is in perpetual Motion, thô it has its Syſtole as well as Diaſtole, and the Contraction doth but help the Dilatation: So Prayer is as the Pulſe of the Pious Heart, and ſtill the Circulation goes on: nor are the little Breaks and Interruptions any Hindrance: but only a gathering of freſh Strength for the work, that it may go on more Lively, and the Heart throw out, what it hath been Gathering197 in, more Vigorouſly. But there is little danger of Praying too Much or too Often. A ſmall ſtock of Prudence with a great Senſe of Want, and Love of Prayer, will teach any welldiſpoſed Chriſtian to be his own Caſuiſt in this matter. All the danger lies in another Extream, of flying out into the Wide ways, which I have been endeavouring to Bar up. No fear leaſt Prayer ſhould be laid too Common, for every one freely to uſe it: But leaſt the Liberty ſhould be Abuſed, by the Wild Beaſts of the People, whom no Incloſure can hold, but they muſt break thrô all Fences, and will not accept of any Liberty as room enough for them, unleſs the Extenſion be in Infinitum. Unreaſonable Creatures! that cannot be contented with a fair Open Way to go in, nay and a Large and Wide Field wherein to Expatiate, but they muſt be abſolutely Lawleſs, and Sui Juris. Let ſuch complain they have not More Liberty: No matter; as long as they that know Better things, ſee cauſe to Rejoyce and give Thanks that they have ſo Much. The Priviledge of ſuch Freedom in Prayer, as I have laid open, is a Bleſſing and Favour indeed, that we cannot enough Acknowledge and Value. O that ever any ſhould be Liſtleſs to it, or Weary of it! And what Enemies to Souls, and a Miſchief to the World are they, that ſay or do any thing to Diſgrace or Hinder it? to take men off it, to put them out of conceit with it, and turn them againſt it?
198Let who will Exaggerate the Miſchiefs of this Liberty, and with never ſo keen Invectives Declaim againſt the Vindicators of it, as the Authors of Confuſion and Ruin to the Church: We are not by this means to be Scar'd and Ruffled out of the dear Purchaſe of our great Redeemer's Blood. We can as eaſy cry Slavery, as they do Anarchy. But I hope it will never ſpoil and undo us, to have Liberty to Say our Prayers, yea and to Pray them too. God be thanked, we belong not to a Church that ſupports it ſelf by Tyranny and Ʋſurpation, but by the Goſpel-Doctrine and Moderation: (Wiſely taking in the Advantages both of a Liturgy, and of Conceived Prayers: and ſo avoiding the Inconveniencies to which the Sole uſe of either might be liable.) However ſome of her Sons Degenerate into a much worſe Temper, and grow ſo Fierce and Stern, to catch their Fellow-ſervants by the Throat, if they do not Say juſt as they do, and Move not exactly Like themſelves. And thô they would bring an Odium upon their Mother, and make her taken for an Imperious, cruel Step dame, Where does ſhe give them any ſuch Inſtructions? and what little cauſe has ſhe to thank them for being ſo Officious, in helping to make a Servile Brood of Ingenuous Children? 'Tis not indeed our Church, but ſome that ſo Over-ſtretch things in it, who would Invade our Liberty. And ſo we muſt be in Bondage to a Set of men, that have early Imbib'd Principles of Slavery199 themſelves, and can never be quiet, till they have Clubb'd all into their Mind and Way. But let ſuch Overdoers take heed they prove not in the end, worſe Ʋndoers of the Church, than any of thoſe they ſo much declare their deadly Fears of. To Vindicate the Liberty of the Goſpel, will never Hurt any Church of Chriſt. None but the Antichriſtian Church, and ſuch as Symbolize therewith, can be againſt it. But 'tis equally Rebellion againſt the Lord of the Church, To offer to Retrench that Liberty which we have in Chriſt Jeſus; and to take the Lawleſs Liberty of the Servants of Sin, who are free from Righteouſneſs: Or to make that Liberty an Occaſion to the Fleſh, which is not indeed a Liberty to Sin, but from it. Deliver'd we are, but not to commit Abominations. And the Son of God has made us Free indeed: Tho not to walk in the ways of our Hearts, and the ſight of our Eyes: But to Serve him Spontaneouſly, as a Willing people We are not under the Law, but under Grace. It's true. Yet muſt we not therefore turn the Grace of God into Wantonneſs, nor continue in Sin, that Grace may abound. God forbid he ſhould ſo Loſe his Glory, by granting us Liberty. Tho where the Spirit of the Lord is, there is Liberty, Yet if it be the Spiritual Liberty, ſuch as our Bleſſed Saviour has Bought us, Be ſure it will never be turn'd againſt Piety, Loyalty, Sobriety, Honeſty, or Charity. However we may uſe or forbear our200 Liberty in things Indifferent, thereafter as we are like to do Good or Hurt with the uſe: and yet ſtill have it all one to ourſelves, as if we did put it in continual Exerciſe. As to the Inner man, indeed, we muſt not be made Servants to any; But for the Outer, we ſhould make ourſelves Servants even to all. I ſay then, as the Apoſtle does of Faith, Haſt thou Liberty? have it to thy ſelf before God. And that is enough to preſerve it fair and Entire in his Sight. And as long as thou art well aware, That no Traditions of Men can bind thy Conſcience, ſo as the Laws of God, Tho thou Submitteſt to every Ordinance of man, it being for the Lord's Sake, Thou doſt not Give up any Freedom which Chriſt thy Lord would have thee to Hold faſt: But tho thou art not to Say, and to Do every where juſt as thy Liſt, (thou muſt dread to be ſuch a Libertine, ſo left Looſe to Ʋndo thy ſelf:) Yet ſtill thou enjoyeſt that Liberty of Prayer which I Plead for, as long as thou canſt but go with Hope and Comfort to God, as a Child, Notwithſtanding that in many things thou haſt fail'd and offended, and ſo Misbehaved thy ſelf, thou canſt not chuſe but be Conſcious how unworthy thou art to be owned in that Relation.
Forget not then how Vile and Sinful, how Diminutive and Contemptible, how even Nothing, and worſe than Nothing, thou art: Be as apprehenſive as thou wilt, or canſt201 be, of thy own Demerits; that thou maiſt ever approach the Majeſty of Heaven, with a becomming Awe, and ſerve thy God, who is a Conſuming Fire, with Reverence and Godly Fear.
But withal Remember, That in Prayer, thou art going to thy Father; Diſpleaſed, indeed, at thy Sins, but Reconciled in his Son. And having ſo great a Friend, and ſo good an Intereſt in Heaven, tho thou thinkeſt thy ſelf Unworthy to Look up thither, Yet with the Publican, cry for Mercy to thee a Sinner. And after all the Miſchief done thee by thy Sins, let them not quite Ruine thy Soul, by taking thee off thy Prayers. But the more Senſible thou art of Sin, cry the more mightily unto God. Yea from the very Magnitude of it, (that makes it look moſt againſt thee,) thou haſt a Plea put into thy Mouth, Pſal. 25.11. For thy Name Sake, O Lord, Pardon my Sin, for it is Great. He does not go about to Palliate and Excuſe his Guilt, and cry, Lord it is but a Small matter, therefore thou maiſt Eaſily paſs it by; (He was Wiſer and Better, than ſo to Argue:) But my Caſe is Bad and Sad, My Sin is Heinous and Grievous, paſt all Help and Cure in the World, but Thine, who art never at a Loſs to Effect what we would have: Too Great for any, but the God infinitely Great and Good, to Forgive. There is no Good in me, to Invite thee to do it for me: O do it therefore for thy Glory, even to Glorify thy202 Power and Mercy: That where Sin hath Abounded, thy Grace may Triumph, in Superabounding. And then what can Spoil the Freedom of thy Prayers, when thy very Sins may be turned into Arguments, not only to Haſten thee to the Throne of Grace, but alſo to Prevail for thee there? Thus thou haſt all the reaſon in the world, to Beg hard for Mercy, now in this only Time of Mercy: and thou haſt all Encouragements too on every ſide thee, upon thy Seeking, to find it.
Whatever thou haſt Been, and however thou haſt Done, Yet thy caſe would not be Deſperate, didſt thou Return, upon thy Submiſſion, with the Prodigal, to thy Father: And not only Confeſs thou haſt Sinned, but Beg and cry Mightily to be Reincorporate of his Family, and numbred among his Servants. Then matters would Clear up with thee, and Heavenly Hopes would Dawn upon thee, and Mercy, on every ſide, Embrace thee, and our God would Abundantly Pardon. For he delights to be ſo Won with a poor Sinner's Cries; and Waits to be Gracious, that we may Remember ourſelves, and let him have the Opportunity, to Glorify his Mercy in our Recovery.
But O Sick, and ſadly Diſtemper'd are the Souls, and Rueful and Ruinous is their Caſe, to whom Prayers are a Burthen and affliction, and who are out of Conceit with all that ſhould do them Good, and Prejudiced againſt the very Means of their Salvation! Even ready to be Ʋndone,203 and yet Liſtleſs to ſeek for Remedy, having no Heart nor Tongue to cry to Him that alone is Able to help them.
To Conclude then, Not only Believe and own, but take and Ʋſe the Liberty granted, and make thy Benefit of it. Down with thy Knees, up with thy Voice. Herb. And do not lie and Periſh in thy Sins, for want of thy Prayers. But being Permitted to Speak for thy ſelf, O Prize the Happy Priviledge, and with all Thankfulneſs and gladneſs, catch hold of ſuch an Advantage. Let not Prayer (as the Poet ſaid of Probity,) be Prais'd and Starv'd: After the manner of ſuch as will cry, God forbid we ſhould Neglect our Prayers, We muſt Pray Every where: When God knows, that in good truth they Pray no where. But their Chambers and Families, their own Houſes, and God's too, can Teſtify againſt them, that they are no Lovers of this Exerciſe, nor were ever any Well willers to Prayer. But do thou give it a real Commendation, as thou doſt to the Beloved Fare that pleaſes thee beſt, by Feeding Heartily upon it. And not only Talk of Praying, but Do it. Nor only in a Fit, or on the By, But make a Serious and Solemn Buſineſs of it. And Ply and Follow it, like one that is in Love with it, and Fond and Greedy of it, even as a Miſer is of the greateſt Lucre, or an Epicure of the Choiceſt Dainties. O whither ſhould the Cold and Hungry go, but to the Fire, and to the Table? And whither ſhould the Obnoxious and Guilty repair, but to the God that Pardons Iniquity,204 Tranſgreſſion and Sin? with whom is Forgiveneſs that he may be Feared. Whither ſhould they Betake themſelves, that want Every thing, but to Him that is the Poſſeſſor of All things? And as we count our Meat does us Good, when we come to it with a Good Stomach, So to have ſuch a good Appetite to our Prayers, will make them Salutary, and the Savour of Life to our Souls.
O never think much to Leave all, to go unto Him whom thy Soul Loveth: But ſay, Welcome Sweet and Dear Prayer, Come bring me to my God, to Converſe with Him, to Draw from him, and to Receive what he is not only infinitely Full of, but as Inclinable to make his poor Creatures Happy with. Let it be the moſt pleaſant Entertainment of thy Life, which thou need'ſt not be Spurred on to, But ſet thy Mind upon it, have thy Heart in it, and make it the Solace of thy Soul, to be taken up with thy God. Let the God of all Grace hear thee every day at his Gates, There Throw thy ſelf, and lie and Cry, and never leave off thy Prayers, till they be turn'd into his Everlaſting Praiſes, and thou haſt no more to Beg, but all thy work will be For ever to Bleſs His Name, For Anſwering thee in all the Wiſhes of thy Heart.
A Philoſophical Diſcourſe of the Nature of Rational and Irrational Souls. By M. S. 4to. price 6 d.
An Enquiry into the Nature and Obligation of Legal Rights, with Reſpect to the Popular Pleas of the late King James's Remaining Right to the Crown. 4to. price 1 s.
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