A Diſcourſe of PRAYING WITH THE SPIRIT, And with the UNDERSTANDING. WHERE
Preached in two Sermons at HILLSBOROUGH Anno 1659.
By Henry Leſlie (maugre all Antichriſtian oppoſition) Biſhop of Down and Conner.
And now publiſhed for the Redreſſe of the great abuſe of Prayer in that Dioceſſe, whereof he had, and ought to have a Charge.
Whereunto is annexed A Letter of JER. TAYLOR, D.D. Concerning the ſame Subject.
Be not raſh with thy mouth, and let not thine heart be haſty to utter any thing before God: for God is in Heaven, and thou upon Earth, therefore let thy words be few.
LONDON, Printed for John Crooke, and are to be ſold at the Ship in St. Pauls Church-Yard. 1660.
I Am well pleaſed your Lordſhip hath conſented to publiſh Your excellent Sermons concerning extempore prayer. You preach'd them in a family, in which the publick Liturgy of the Church is greatly valued, and diligently us'd: but in a Country, where most of the Inhabitants are strangers to the thing, and enemies to the name; for ſo they are taught to be; having no other reaſon for that enmity, then becauſe their preachers have blastedit with the breath of their diſpleaſure. But instead of this, they are fed with indeliberate, unſtudied, ſudden conceptions, begotten and born in the ſame minuit, and therefore not likely to be better than all thoſe other productions of the world, which, by being ſudden and haſty, have an inevitable fate to be uſeleſs and good for nothing.
My Lord, I have often conſidered concerning the pretenſions of thoſe perſons, who think no prayer is good if it be studied; and none ſpiritual, unleſſe it be extempore, and that only ſuch are made by the Spirit; and perceiving them to relie upon the expreſſion of St. Paul, [I will pray with the Spirit;] I have thought that they as little ſtudy, what they teach to men; as what they ſay to God: for if they did not underſtand with the Spirit in the ſame ſenſe as they pray with the Spirit, that is, without all study and conſideration, I am verily perſwaded they would not have fallen upon this new and unheard of practiſe. I ſay, unheard of: for it is a new thing; both to Heathens, to Jews, and to Christians: and indeed muſt be ſo; ſince in the very Nature of the thing it ſelf, it appears to be infinitely unreaſonable.
For what greater diſparagement in the World can there be to him that ſpeaks, or the thing ſpoken; than to ſay, it was ſpoken raſhly and inconſiderately. And therefore it was an excellent ſaying of one; Oratio viri Philoſophiſicut vita debet eſſe compoſita: every wiſe mans words ſhould be compoſ'd and orderly as his life? 〈…〉〈 in non-Latin alphabet 〉, with labour and conſideration: And certain it is, if any man intends to ſpeak well and wiſely, he does not vomit out his anſwers, as a fool does ſecrets; he is ſick till they are out; and when they are, they are loathſome. Of this I need ſay no more: but it is evident all ſuch extempore prayers are likely to be leſſe wiſe; and to uſe ſuch wayes of prayer is againſt Reaſon,
2. To do ſo is againſt the vertue of Religion. It is a doing the work of the Lord negligently, and therefore unpleaſantly; and to this is to be imputed all thoſe unhandſome iſſues of a ſudden tongue, which ſo ill become Religion, that they very often miniſter offence to wiſe and godly perſons of all perſwaſions.
3. Haſty and unſtudied prayers are againſt Scripture; expreſſely I ſay againſt the word of God: whoſe ſpirit hath commanded thus:Eccl. 5.2. Be not raſh with thy mouth, and be not haſty to utter any thing before God. Now this commandement is plain and eaſy ▪ and therefore not to be evacuated by any obſcure and difficult pretences, from which no certain argument can ariſe. To which if we add that S. Paul, amongſt the characters of theſe of whom he prophecies evil things,2 Tim 3. reckons〈…〉〈 in non-Latin alphabet 〉the hastie and headie people, I humbly conceive that theſe are the perſons, in the new Teſtament who break the commandement in the old; and that they muſt have ſomething elſe to defend them, then what hath yet appeared.
But therefore theſe our brethren pretend that the ſpirit of God ſupplies all this; and what is wanting in nature, is ſupplied by grace. To this I need to make no new replies, but only conſider, that where there is an unavoidable neceſſity we have reaſon to ſuppoſe we ſhall be helped; but we have no ſuch need, we are taught, in ſcripture by the H. Spirit, what to pray, and how to pray, and beyond this aſſiſtance we need nothing, ſave only that he be pleaſed to ſtir us up to pray, & for that alſo we have arguments and invitations ſufficient in the divine ſcripture; and I humbly conceive it is one ſort of tempting God to call for extraordinary aides, when we are ſufficiently provided for in ordinary: and I appeal to the piety and conſciences of all chriſtian Miniſters, whether the Spirit of God hath not ſufficiently enabled us, in all the parts and neceſſities of prayer, by the treaſures of holy ſcripture? And 2. whether by reading, & meditating in the ſcriptures, we cannot obtain all the aids we need? And 3. Whether or no, do not thoſe Miniſters that are ſuppos'd to pray best amongst them, most of all uſe the phraſes and expreſſions of ſcripture? And 4. Whether or no, are not ſuch prayers undeniably the beſt which are taken thence.
4. But, that I need no farther argument in this queſtion, I appeal to the experience of this laſt age, in which extempore prayer have been born & bred; whether it can be reaſonable to allow ſuch ſudden prayers to be productions of the ſpirit, when we have heard many ſpiritual crimes expreſs'd & promoted by ſuch prayers, & by thoſe that pretended to ſuch gifts: the conſequent of which is certainly this: that to prove a man to pray with the ſpirit, ſomething elſe is required beſides ſpeaking extempore; & that this is not therefore it: becauſe many do this, who do like Ananias & Saphira〈…〉〈 in non-Latin alphabet 〉, bely, or falſly pretend the ſpirit, who cannot dictate falſe, haeretical, rebellious, blaſphemous, or ignorant propoſitions: and yet it is certain, if theſe men who pray ex tempore did pray with the ſpirit; that is, if the ſpirit of God did dictate thoſe words; thoſe prayers would be as good canonical ſcripture, when they are written by the ſhort hand writers, as any of the plalms of David, or the words of the Apoſtles. Which becauſe it is intollerable to affirme; it follows; that praying with the ſpirit, means not extempore prayers.
5. I add but one thing more, and that is, that Dideclavius the great patron of our diſſenting brethren ſaid, in his Altare Damaſcena, that the maſter of a family could not without undecency pray with ſuch ſudden conceptions before a family;Sine indecore non poteſt Seneca. & as wiſe a man as he ſaid; nihil ordinatum eſt quod praecipitatur & properat. There can be no order in ſudden conceptions. Since therefore it is undecent & unorderly; let it be conſider'd how ſuch perſons can obſerve the precept of the Apoſtle; let all things [in the church] be done decently and in order.
If it be asked by any man, whether it be unfit to uſe in private, forms of our own compoſing? I anſwer, it may be very fit; but this is becauſe this rule of the Apoſtle, which wholly relates to the publick, is not a proviſion for the private, for decency is a relative term, & ſo is order; & in private we may deliberate upon our knees; but in publick we cannot; & although we muſt neither in publick, nor in private ſpeak haſtily, raſhly, or without ſufficient deliberation; yet we may do that in private which in publick we may not: & there we are only to avoid raſhneſs & haſtineſs; but in publick we muſt take care of order alſo, & of decency, & of edification of others, all which by extempore prayers cannot be well provided for: but my Lord; I forget the purpoſe of my letter, which is to pay to your Lordſhip, that just acknowledgment of your care of the Churches good & the instruction of ſouls; which you have expreſſed in this material, plain, eaſy & religious diſcourſe; which I pray God may prove as profitable as it is rational; as uſeful as it is pious. My Lord I am
What is it then? I will pray with the Spirit, and will pray with the underſtanding alſo.
THis Text is much abuſed, in this age, to juſtifie praying ex tempore, whereby they have deſtroyed the right uſe of Prayer, and, indeed, have left us nothing which can truely and properly be called the publick worſhip of God. And it is the higheſt pitch of ſacriledg to make the Scripture it ſelf patronize impiety, which we are all bound, to oppoſe, and to contend for our moſt holy faith againſt them who now, under pretence of the Spirit, do but cheat you out of your Religion. Therefore, knowing that I muſt ſhortly lay down this my earthly Tabernacle, and that I am not like to ſpeak again in publick; I deſire now to diſcharge my Conſcience, as touching that practiſe, and to undeceive the World, if it be poſſible, or, at leaſt, to vindicate this text, from being guilty of ſuch prophanation of prayer; by ſhewing the true ſenſe and meaning of it, which, by the help of God, I ſhall make appear clearly out of the context it ſelf, which is the ſureſt way of expounding Scripture.
And firſt, I deſire you to look into the ſcope, and drift of the Apoſtle, who, throughout this whole Chapter, ſpeaketh of ſpirituall gifts, ſhewing that2 all of them are to be referred unto edification, as to the right and proper end, and, therefore, he preferreth prophecying, or the gift of expounding Scripture, before the gift of ſpeaking with tongues, becauſe it tendeth more to the edification of the Church, ver. 3, 4, 5. And upon the ſame ground, he preferreth prayer, in a language that is underſtood, before prayer in an unknown tongue, for (ſaith he in the words going before my text) If I pray in an unknown tongue, my Spirit prayeth, that is, my minde inſpired with that gift, doth its part, but my underſtanding is unfruitfull, becauſe I do not profit others: and, ſo, in the words which I have read, he reſolves what is to be done, What is it then? that is, what is then to be done, and he makes anſwer, I will pray with the Spirit, and will pray with understanding alſo. Where he expreſſeth what is to be done by his own reſolution, which he propounds as a direction for others: For, when he ſaith, I will pray with the Spirit, it is as much as if he had ſaid, and I would have you to pray with the Spirit, but to pray with underſtanding alſo. In the words we have two things to conſider, 1. the duty to be performed, is to pray, I will pray. 2. The manner how it is to be performed, expreſt in two things, firſt, with the Spirit, I will pray with the Spirit, and then, With the underſtanding alſo.
The duty is to pray, whereby we are to underſtand the whole worſhip of God by invocation. I cannot better define what prayer is, then the School-men have done in few words, calling it, deſiderium piae mentis ad Deum, the unfolding of the deſires of an holy mind unto God. The Apoſtle, 1. Tim. 2.1. brancheth it into four parts, ſupplications, prayers, interceſſions, and giving of thanks. 1. Supplication or deprecation, for the averting of evil, all evill, both of ſin, and of puniſhment, and ſo it relates to the confeſſion of ſin, and preſuppoſeth an humble acknowledgment3 of our offences, and of that miſerable eſtate wherein we ſtand by reaſon of ſin. 2. Prayers, are the petitions which we make for the good which we want, even for all things neceſſary, as well for the body, as for the ſoul; for this life, as for that better life which is to come. 3. Interceſſions are the prayers which we put up in behalf of others. 4. Giving of thanks, when we praiſe God for his mercies and benefits conceived. theſe four make up a compleat Office of prayer. And the Apoſtle in that place, will have Timothy, and the reſt of the Biſhops within his Province, to keep a conſtant publick Office of devotion, conſiſting of theſe four and ſo they did, for St. Chriſostome tells us, that all theſe were uſed in the Church in his time, and long before. And ſo it appeareth by the Antient Greek Liturgies yet extant. Thus you ſee what it is to pray.
This is the firſt and chiefeſt of all duties. The Apoſtle doth challenge a priority unto it, ſaying, I exhort that, firſt of all, Supplications and prayers be made, he will have that done firſt of all, becauſe it is the firſt, and chiefeſt, for dignity, for we honour God by prayer more then we can any other way, acknowledging him to be the knower of our hearts, the giver of all good, and ſo the ſtay of our faith and hope, in whom only we do truſt, and we are highly honored: for, by prayer, we have commerce and conference with God, we enter into acquaintance and familiarity with him, and, even walk with God, as Enoch did, prayer is the firſt thing wherewith a godly life beginneth, and the laſt thing wherewith it doth end: The Saints and Angels in Heaven, continually pray and praiſe God, ſinging Hallelujahs unto God, and to the lamb that ſitteth on the throne, and therefore, ſeeing it is a work common to the Church, triumphant, as well as militant; common to Men with Angels: we may well reckon ſo much of our time as is ſpent in4 this holy exerciſe, to be Celeſtial and Divine. And, as prayer is the chiefeſt of all duties for dignity; ſo it is of great force and efficacy: St. James ſaith, the effectual fervent prayer of a righteous Man availeth much. Cap. 5.16. it availeth to the turning away of all evil from us, and to the procuring of all good unto us, it is the key that openeth the Cabinet of Heaven, and draweth down Gods bleſſings upon us: it is the bucket wherewith we draw grace out of the well of Salvation: it is our ſtrong tower, whether we betake our ſelves in the time of trouble: it is the weapon wherewith we put to flight all our Enemies, ſpiritual, and corporal. Prayer conquereth Heaven, and, even, overcometh God himſelf; for Exod. 33.10. when Moſes came to interceed for the People, after their great tranſgreſſion, the Lord ſaid unto him, Let me alone that I may conſume them, as if he had found himſelf maſtered by Moſes his prayer, and could not deſtroy them, unleſs Moſes did forbear to pray for them, And, if prayer be of ſuch force, you may be ſure that it is moſt neceſſary. It is neceſſary, both neceſſitate finis, and neceſſitate praecepti: both in reſpect of the end, that our own wants may be ſupplied; and in reſpect of Gods commandement, it being a duty which he requireth from us. But I cannot now ſtand to ſpeak of theſe things
This holy religious duty of ſervice, concerns us one way, as we are Men, another way, as we are parts of a community, members of the Church, and ſo prayer is either private, or publick. For private prayer, we are at our own choice, for time, place, and form, according to the exigence of our occaſions in private: But publick prayer, requires a certain time, a publick place, a conſecrated perſon, and known form wherein all may joyn; this publick prayer is of farr more worth, then the private prayer of any one; for it is more forcible, and likely to prevail with God, by reaſon5 of the multitude of ſuppliants, who, being aſſembled together, do beſiege God with their prayers, (ſaith Tertullian) and theſe forces are unto him acceptable. Now it is of publick prayer, that the Apoſtle ſpeaks here; for he ſpeaks of prayer in the Church, when they are aſſembled together, which he will have ſo done, that the Church may underſtand, and be edified by it. In our private devotions, we may uſe any language which we our ſelves underſtand; but the Miniſter of publick prayer, muſt uſe only that language which is commonly underſtood by the People, and ſo pray, not only with the Spirit, but with the underſtanding alſo.
And, ſo I am come to the manner, how this duty is to be performed, expreſt in two things, with the Spirit, Firſt, I will pray with the Spirit; What Spirit? we need not travail far to find out what is meant by the Spirit, albeit it hath many divers acceptions in Scripture. For what the Apoſtle calls the ſpirit, in this Text, he calls his Spirit in the former verſe, If I pray in an unknown tongue, my Spirit prayeth. And it is not likely that he would call any thing his Spirt, but his own natural Spirit, called the Spirit of a Man, Cap. 2.11. Who knoweth the things of a Man, ſave the Spirit of a Man? That is, his mind. But then you may ſay unto me, how comes the Spirit here to be oppoſed unto the underſtanding? I anſwer, that, albeit the Spirit and underſtanding be here diſtinguiſhed, yet they are not diſtinct faculties; but one and the ſame faculty, even the mind of Man, which, in one reſpect, is called the Spirit, in another, the underſtanding. It is called the Spirit, either as it is raviſhed beyond it ſelf by Divine inſpiration, or as it is elevated above it ſelf by illumination, or as it is inflam'd with earneſt and ardent affection. And the ſame faculty, when it is imployed to teach others, and, to make them underſtand what it hath conceived, is called the underſtanding6 ſo that to pray with the Spirit ſignifieth three things, 1. To pray by immediate inſpiration, which was peculiar to the Prophets, Apoſtles, and thoſe who had extraordinary indowments, 2. To pray by the direction and aſſiſtance of the holy Spirit, which is common to all believers, 3. To pray fervently with earneſt and ardent affection. Here are three ſenſes of praying with the Spirit alſo found in Scripture, and a fourth ſenſe no man can imagine, nor any thing in this phraſe which favoureth our praying ex tempore.
Firſt, to pray with the Spirit, is to pray by immediate inſpiration, when he that prayeth is the mere organ of the Spirit, uttering only that which the Spirit of God doth dictate, he maks no uſe of his own Judgment and reaſon, either in diviſing of the matter, or chooſing of the words; but ſpeaks only that which the Spirit doth ſuggeſt. Thus the Apoſtles, Prophets, and penmen of holy writ were inſpired; for St. Peter ſaith,2 Pet. 1.21. they ſpeak as they were moved by the Holy-Ghoſt. And after this manner were they inſpired, who had the gift of tongues, after that miraculous effuſion of the Spirit on the day of Pentecoſt; for, (ſaith the Evangeliſt) they ſpeak with other tongues,Act. 2.4. as the Spirit gave them utterance. Of theſe the Apoſtle ſpeaks here, and throughout this whole Chapter, for there were at that time divers ſuch in the Church of Corinth, who ſopke, prayed, and ſung in an unknown tongue, whereby the People were, not edified, but amazed, and the Apoſtle here corrects the abuſe of that gift, and will have all gifts uſed to edification, ſo that, if any man make uſe of the gift of tongues in the Church, he will either have him to interpret what he ſaith. ver. 5. Greater is he that propheſieth, then he that ſpeaketh with tongues, except he interpret, that the Church may receive edifying. And ver. 13. Let him that ſpeaketh in an unknown tongue, pray that he may interpret. 7Or he will have ſome other to interpret for him. Ver. 27. If any Man ſpeak in an unknown tongue, let one interpret. Or, if there be no interpreter, then he will ha•e him to hold his peace, and make no uſe of that gift in the Church, ver. 28. But if there be no interpreter, let him keep ſilence in the Church, for, that miraculous gift of tongues was given for the converſion of the Nations, as he ſaith, verſe 22. Tongues are for a ſign, that is, a miracle, not to them that believe, but to them that believe not: As, if he ſhould ſay, there is no Uſe of that Gift among believers, who had no need ſo to be convinced by miracles, but to be edifyed by wholſome Doctrine. Now, our Apoſtle, as he had the gift of tongues, and ſpake with tongues more then they all, as he ſaith ver. 18. ſo he had the gift of interpretation, and therefore reſolves, that if he made any uſe of that gift in the Church, he would ſo interpret what he ſaid, that the Congreation ſhould underſtand him. And this is the true meaning of the words of my Text, as they are well gloſt by Piſcator, I will pray with the Spirit, that is, I will uſe any language which the ſpirit doth dictate unto me, but then I will pray with the underſtanding alſo, that is, if I have prayed in an unknown tongue, I will ſo interpret my prayer, that the Congregation ſhall underſtand me. So that to, pray with the ſpirit, and to ſing with the Spirit, here, doth not only expreſſe an immediate inſpiration; but particularly that kind of inſpiration, whereby they prayed and ſung in an unknown tongue, as is evident by that which followeth: Elſe, when thou ſhall bleſſe with the Spirit, how ſhall be that occupieth the room of the unlearned, ſay, Amen, ſeeing he understands not what thou ſayeſt? And the only reaſon why he cannot ſay Amen, nor underſtand, is, becauſe the bleſſing, or thansgiving, is in an unknown tongue, called here a bleſſing with the Spirit. And again ver. 17. thou verily8 givest thanks well, but the other is not edified. And, the only reaſon, why he is not edifyed, is, becauſe the thanksgiving is in an unknown tongue. So, ver. 2. ſpeaking in an unknown tongue, is called ſpeaking in the Spirit; and, ver. 12. They who are deſirous of the gift of tongues, are ſaid to be Zealous of Spirits. This is ſo clear, that all interpreters, ancient and modern, (except ſome popiſh writers, who ſeek to caſt a miſt upon this text which ſpeaks ſo plainly againſt them) by the ſpirit here do underſtand the gift of tongues. Yet, I think it more proper, by the ſpirit, to underſtand the mind inſpired with that gift, which is in effect the very ſame thing. By this which I have ſaid it is manifeſt, that what the Apoſtle ſpeaks here of praying with the Spirit, and ſinging with the ſpirit, doth not concern us, but was an extraordinary and miraculous gift given at firſt for the converſion of the Nations, and laying the foundation of the Church, which, when the Church was once gathered, ceaſed, as did alſo the gift of Miracles. So that they, who now pretend, that their extemporary effuſions are the dictates of the Spirit, ſhould do well to ſhew us ſome of their Miracles; and they ſhould, ſing with the Spirit alſo, compoſe the ditty in meeter, ſing it in a new tune, according to the rules of Muſick, and all this ex tempore; and they ſhould pray in Greek, or Hebrew, or ſome language which they never well learned; and then they might challenge our beliefe: but if they cannot do theſe things, they muſt give me leave to ſay, that they are not the Organs; but the apes of the ſpirit, and, that it is not the good ſpirit of God, that guides them in ſuch undertakings; but their own ſpirit, a ſpirit of pride, arrogancy, and preſumption; of whom we may truely ſay, as was ſaid of the fooliſh prophets, Ezek. 13.3. They follow their own ſpirit, and have ſeen nothing.
And yet we muſt pray with the Spirit, that is by9 the direction and aſſiſtance of the holy Spirit; St. Jude requireth this of all Chriſtians, verſ. 20. Build up your ſelves in your moſt holy faith, praying in the holy Ghoſt, for all believers have the Spirit, that is, the gifts and graces of the Spirit, they are led by the Spirit of God. Rom. 8.14. And if any Man have not the Spirit of Chriſt, he is none of his. Rom. 8.9. The Spirit of God dwelleth in them, 1 Cor. 3.16. And, where he dwells he is not idle; but is ſtill working: he becomes unto them; Firſt, a Spirit of ſanctification, then a Spirit of Conſolation, and laſtly, a Spirit of interceſſion: for, ſaith the Apoſtle. Rom. 8.26. The Spirit helpeth our infirmities: for we know not what we ſhould pray for as we ought: but the Spirit it ſelf maketh interceſſion for us with groanings which cannot be uttered. The Spirit cannot groan; but makes us to groan: ſo he is ſaid to make interceſſion for us, becauſe he ſtirs us up to make interceſſion. This is that which was promiſed. Zach. 12.10. I will powre upon the houſe of David, the Spirit of grace and of ſupplications. But there is great difference between that Spirit which we now receive, and the Spirit which they had of whom the Apoſtle ſpeaks in this Chapter, even as there is great difference between the Spirit whereby the Scriptures were given, and the Spirit whereby they were afterwards diſcerned to be the true word of God. You ſhall therefore underſtand, that the Spirit of God is preſent with men two manner of wayes, either by inſpiration, or by illumination only. Firſt by inſpiration, which is immediate, and excludes the uſe of their own judgment and reaſon, as alſo their pains and induſtry: ſuch a preſence of the Spirit, the Apoſtles, Prophets, and penmen of holy writ had. They ſpeak as they were moved by the holy Ghost, ſaith St.2 Pet. 1.21. Peter. They did not meditate, nor deviſe any thing; but were the meer organs of the Spirit, which ſpake by their mouth, and wrote by their pen, as Zacharie10 ſaith in his ſong, He ſpake by the mouth of his holy Prophets. And the Apoſtle. Heb. 1.1. Cod ſpake unto the Fathers by the Prophets. Yea, he ſpake not only by them, but in them, as Chriſt ſaith unto his diſciples. Math. 10.20. It is not you that ſpeake, but the Spirit of your Father which is in you, And after this manner were they moved with the Spirit, who had the gift of tongues, of whom the Apoſtle ſpeaketh in this Chapter, they did not ſtudy for what they ſpake, nor take pains to learn it: but (as the Evangeliſt ſaith) they were filled with the holy-ghoſt, and ſpake with other tongues as the Spirit gave them utterance. Act. 2.4.
Again the Spirit is preſent with Men by illumination only, which is not immediate; but requires the uſe of means, it doth not exclude, but require the uſe of our own judgment and reaſon, as alſo our induſtry and deligence. And thus did the Spirit inable the Church to diſcern the holy books, to receive thoſe which were genuine and truly divine, and to reject others which pretended the like authority. It was not by any Enthuſiaſme, that they knew the Scriptures to be Gods word: but they made uſe of the natural dexterity and ſagacity of their own ingine: they took much pains in examining theſe writings, and comparing one thing with another, and when they uſed the meanes, the Spirit of God did improve their natural faculties; help their art and Induſtry, and ſo aid and aſſiſt them, that their eyes were opened to diſcern thoſe interna eriteria, markes inhaerent in the word, as the divinity of the matter, the Majeſty of the ſtile, the truth of the predictions, and agreement, of latter books, with thoſe written many hundred years before; whereby they were convinced of the verity of theſe books, and that they had God himſelf for their author. And ſo the Spirit now perſwades us of the truth of Gods holy word: Chriſt promiſed unto us his Spirt, to lead us into all truth. Joh. 16.13. And yet you know11 that we muſt uſe the means, we muſt ſeek and labour to find out the truth, for we muſt ſearch the Scriptures. John 5.39. we muſt ſeek wiſedom as ſilver, and ſearch for her as for bidden treaſurs: Prov. 2.4. we muſt ſeparate our ſelves and ſeek wiſdom, as it is Proverbs. 18.1. Through deſire a Man, having ſeparated himſelf, ſeeketh, and intermedleth with all wiſdom. Firſt the holy Spirit ſtirs up in us a deſire of heavenly wiſdom, then this deſire makes us to ſeparate our ſelves from the World and worldly thoughts, to retire into the cloſet of our own hearts by holy meditation, and to ſeek God diligently in the uſe of the means; and then the wiſdom of God, which before ſeemed fooliſhneſs, is by the illumination of the Spirit, made ſo known unto us, that we cannot, but diſcern and admire it. So much the Apoſtle hath taught us Chap. 2.13. ſaying, we ſpeak, not in the words which mans wiſedom teacheth, but which the holy ghoſt teacheth, comparing ſpirituall things with ſpirituall things. Where we ſee that the Holy-Ghoſt doth teach us words, which mans wiſedom cannot teach, but it is upon our cooperation, our ſtudy, and endeavour, while we compare ſpiritual things with ſpiritual things. And ſo the holy Spirit worketh faith in us, faith is the gift of God, of God only; he not only gives the power to believe; but alſo brings forth the art, as the Apoſtle tells us, Philip. 1.29. It is given unto you for to believe. Faith is reckoned amongſt the gifts of the Spirit. Gal 5.22. And the Apoſtle mentioneth the Spirit of faith. 2 Cor. 4.13. And yet the Spirit doth not work faith in us without means; but requireth our own endeavonrs, for (ſaith St. Augustine) He who made thee without thine own help, will not juſtifie thee without thine own help, we muſt uſe the means, diligently, hear, read, and meditate, in Gods word, for, faith cometh by hearing. Rom. 10. 17. And they who neglect to uſe the means, muſt never think, that the holy ſpirit will inſpire them immediately with the grace of faith.
12Thus you ſee how the holy ſpirit now worketh in directing the Church: to diſcern the canonicall books, in perſwading us of the truth of Gods word; in leading us into all truth, and in begetting the grace of faith in us; that in all theſe he requireth our own endeavours, and conſequently, he requireth the ſame in all his other gifts, and productions. Therefore I may ſafely conclude, that ſo, and no other wayes, the ſpirit inableth us to pray, namely, in the uſe of means both natural and artificiall. That prayer is the gift of the ſpirit, no man can deny; for (ſaith the Apoſtle) we know not what to pray as we ought, but the Spirit helpeth our infirmities, Rom, 8.26. where I deſire you to obſerve the word which the Apoſtle uſeth〈…〉〈 in non-Latin alphabet 〉, it is a double compound, an ingeminate expreſſion, and ſignifieth that he joynes in relieving, he bears or lifts with us, helping us in our labours together with him. So that if we would have the holy Spirit help us to pray, we muſt labour, we muſt make uſe of our own judgment and reaſon, and not only make uſe of our natural faculties; but alſo of our learning, and induſtry: we muſt diligently read and meditate in Gods word, that we may be acquainted with the ſtyle of the holy ghoſt, and there learn to frame our prayer aright both for the matter, and for the forme. And, when we thus ſtudy the addreſſes which we make unto God, we may be ſure of the direction and aſſiſtance of the ſpirit: for God helpeth induſtry, and his ſpirit now worketh by means, and then moſt aſſiſts us, when we moſt endeavour. So that, albeit we cannot now pray by immediate inſpiration, and in a ſtrange tongue; yet we may and muſt pray, by the direction and aſſiſtance of the ſpirit, in the uſe of the means. The ſpirit directs us to pray in the Word, and aſſiſts us inwardly with his motions.
13He directeth us to pray in the word; for there we have many Godly prayers, pſalmes and hymnes, recorded for our uſe. And we may uſe them either as prayers or patterns to frame our prayers by. Firſt, we may uſe them as prayers; for no prayer that we can make can be compared with them for piety and devotion, neither can any man, now, preſume to have ſuch a meaſure of the ſpirit, as thoſe holy penmen had, whoſe prayers and hymnes are by the ſpirit of God conſigned unto the uſe of the Church for ever. And ſo ſome of them have been alwayes uſed: for that wild conceit that now poſſeſſeth men, was not known in former ages, namely, that our prayers ſhould waſt themſelves away in the making, and like ſmoak vaniſh in the aſcending; that they ſhould never be reiterated; but ſtill conceived new, and that as often as we make our adreſſes unto God, we ſhould vary both our matter and words. This is the divinity of many men in this age, who meaſure God by their own bellies, thinking that he doth loath to have the ſame ſacrifices offered dayly, as they do to be fed ſtill with the ſame meat without change of dyet. But ſuch devotion was never known unto the people of God: for they alwaies practiſed the contrary. The Prieſts under the law, by Gods own direction, uſed the ſame words, in bleſſing the people every day, which are ſet down. Numb. 6.24, 25, 26. David at. the removing of the Ark uſed the ſame prayer, Pſal. 68.1. which was at firſt compoſed by Moſes, for that uſe. Numb. 10.35. Let God ariſe, and let his enemies be ſcattered. The ſame David compoſed many prayers and pſalmes for the uſe of the Tabernacle, the Ninety ſecond Pſalm is entituled a ſong for the ſabbath day, the ſame being compoſed to be ſung every ſabbath, when there was a holy convocation unto the Lord. It is ſaid 2. Cron. 29.30. That Ezekiah the King, and the Princes, commanded the Levites, to ſing prayſes14 unto the Lord, with the words of David and of Aſapth the Seer. The Prophet Hoſea preſcribes unto the repenting Iſralites a ſet form of prayer, which he will have them to uſe, Chap. 14.2. take with you words, and turn to the Lord, ſay unto him, take away all iniquity, and receive us gratiouſly: ſo will we render the calves of our lips, &c. John the Baptiſt taught his diſciples a form of prayer, as appeareth Luke 11.1. And Chriſt hath taught us a moſt exquiſite form, and hath commanded us to uſe it, ſaying, when you pray, ſay, our Father, &c. But now that prayer is rejected, and a countermand given, when you pray, ſay, not our Father, and certainly ſuch a direct oppoſition againſt Chriſt, muſt needs proceed from the ſpirit of Antichriſt. St. John. Rev. 15.3. ſaw in a viſion, thoſe who had gotten the victory over the beaſt, praiſing God, and they ſung the ſong of Moſes, the Jews in their dayly liturgy uſed the ſong of Moſes albeit they never had the ſame occaſion again which brought it forth at the firſt. Alſo the prayer which was ordinarily uſed in the ſynagogue, was that prayer which is entituled the prayer of Moſes. Pſ. 90. And beſides that ſong and prayer of Moſes, they uſed dayly ſome of Davids Pſalmes. And in their feaſt of Paſſover, they ſung no leſs then ſix Pſalmes, even from the 112. to the 119. which they called their great Hallelujah. St. Paul concludes all his Epiſtles with the ſame prayer, the grace of our Lord Jeſus Chriſt be with you all, the Chriſtian Church, from the very beginning, hath uſed in her Liturgy, the Pſalmes of David, the ſong of the bleſſed Virgin, the ſong of Zacharie, and the ſong of Simeon And when we uſe theſe with true devotion, we are ſure that we pray with the ſpirit; for all theſe prayers were in indited by the Spirit of God.
Or, we may uſe thoſe prayers we find in ſcripture, as patterns and ſamplers to frame our prayers by:15 For I would have men, eſpecially in their private devotions, to exerciſe their own gift, provided that they follow the expreſſes, rules, and direction which they find in ſcripture. And if they follow that, they do pray with the ſpirit, becauſe they pray for ſuch things, and in ſuch form, as the ſpirit hath taught us in the word, Dr. Taylor doth illuſtrate this by a very apt ſimilitude, which is this, as he who preſcribes the moddell of a houſe, provides the materialls, and ſets men on work to ſet it up, is ſaid to build the houſe, though the ſame be built by other mens hands, ſo the holy Spirit having preſcribed us forms of prayer, and ſupplied us with materialls in the word, and incited us to pray by promiſe of reward, may well be ſaid to be the Author of our prayers, albeit they be compoſed by our own art and induſtry. The A poſtle. Chap. 12.3. ſaith, No Man can ſay that Jeſus is the Lord, but by the holy-ghost, Becauſe no Man could truly ſay it, unleſs the holy-ghoſt had revealed it in the word. And if ſpeaking a truth revealed in the word, be a ſpeaking by the holy-ghoſt; why ſhall not praying in, and according to the word, be a praying by the holy-ghoſt? The Chriſtans in the Apoſtles dayes, framed divers Pſalmes and hymnes, to praiſe God with, and the Apoſtle calleth them ſpiritual ſongs. Epheſ. 5.19. Becauſe the matter of them was taken out of Gods word, which was given by inſpiration: ſo, if our prayers be compoſed according to Gods word, they muſt be accounted ſpirituall alſo, the ſame Apoſtle deſcribing our ſpirituall armour. Epheſ. 6. biddeth us take the ſword of the ſpirit, which is the word of God, verſ. 17. And in the very next words, he ſheweth us how vve ſhould uſe that ſword, ſaying, praying alvvayes vvith all prayer and ſupplication in the Spirit, ſo that if we do uſe the ſword of the ſpirit in our prayer, praying in, and according to, the expreſſes, rules, and directions vvhich vve ſind in the vvord; we do pray vvith the ſpirit.
16Beſides thoſe prayers recorded in Scripture, which we may uſe either as prayers, or as patterns to frame our prayers by, there be many rules and directions given in the word, concerning prayer, and every thing thereunto belonging, I will reduce all into five heads, which I can only mention; for to examine the particulars, would require no leſs then a volumne. 1. We are taught in the word, what ſhould be the contents of our prayers: namely confeſſion of ſin, or deprecation, Petitions for things neceſſary, interceſſion for others, and giving of thanks; and how every one of theſe ſhould be performed. 2. We are taught in the word, hovv we ſhould be diſpoſed when we pray that we ſhould ſequeſter our ſelves from the World and Worldly thoughts, ſet our ſelves as in the preſence of God, duely conſidering our own unworthineſs, and the great Majeſty of God, as alſo the great need we have of theſe we pray for, and the inability of all other means under Heaven to help us, unleſs God be pleaſed to hear our prayers. 3. We are taught in the word, to vvhom we ſhould pray: to God only, and to God rightly conceived, one in eſſence, three in perſon, Father, Son, and Holy-ghoſt, and to this one God, in the name of Chriſt the mediator. 4. We are taught, what things we ſhould pray for:1 Joh. 5.14. for ſuch things as God hath promiſed to grant, or, (as St. John ſaith) for ſuch things as are according to his will; and for all ſuch things as be neceſſary, either for the ſoul, or for the body, but with this caveat, that we pray firſt and chiefly, for things ſpiritual, and in the laſt pace for things temporal, and for things temporal, only conditionally, if it be Gods will, and with an exception and reſervation of the Croſs. Laſtly, we are taught in the word, hovv we ſhould pray with reverence and humility, with love and charity, with faith and confidence to be heard with zeal and fervency, with patience, conſtancy and17 perſeverance. If we follow theſe directions, and take Gods word for our guide vve are ſure, that we pray with the ſpirit.
As the ſpirit directs us to pray, in the word, ſo he aſſiſts us inwardly, with his motions, for which, he is called the ſpirit of prayer, or ſupplication: he is ſo called becauſe he ſtirs up, helps, and inables, us to pray. Firſt, he ſtirs us up, and moveth us, to pray, for of our ſelves we have no ſpirituall diſpoſition to prayer; but are averſe from it, and rather imploy our ſelves any other way: It is the good Spirit of God that inclines our hearts to pray; for the Holy-ghost ſheddeth abroad the love of God in our hearts: as ſaith the Apoſtle. Rom. 5.5. And this love of God begets in us, an earneſt deſire to ſeek God. and that good which is to be found in him. They who are the Children of God, and led by his Spirit, know this by experience, that even, when their affections are dull and heavy, they feel, ſometimes on a ſuddain, ſuch a fire kindled within them, that they can not long be ſilent; but muſt vent their deſire by prayer, David found it ſo Pſal. 39.3. My heart was hot within me, while I was muſing, the fire burned: then I ſpake with my tongue, Lord make me to know my end, &c. It was the good Spirit of God who kindled this fire in Davids heart, which burſt out into the flames of fervent devotion; his deſire was ſo great, that it made him to cry out. O God my heart is prepared, I will ſing and give praiſe. As the ſpirit ſtirs us up and moveth us to pray; ſo he helpeth and inableth us to pray: the Apoſtle ſaith, we know not what we ſhould pray for, as we ought, nor yet how to pray, that is, we are not able, of our ſelves, to pray with, that fervency of ſpirit; that heat of heart, ſuch motion of mind, ſuch power, and ſuch affection, as is convenient for the Majeſty of God. But the ſpirit helpeth our infirmities, and maketh requeſt for us with groanings which cannot be uttered. 18It can not be truly ſaid of the Spirit of God, which is God, that he either prayeth, or groaneth: but the meaning is, he hath that operation in our hearts, that he maketh us to pray and groan: ſo Gal. 4.6. it is ſaid, that the ſpirit cryeth, Abba Father, becauſe by him we cry Abba Father, as it is expreſt, Rom. 8.15. If the holy ſpirit dwell in our hearts, he will fill us with holy thoughts and deſires. He openeth our eyes to ſee the miſerable Eſtate wherein we ſtand, and what great need we have of Gods grace, and help for all things. Then he openeth our hearts to pray, and openeth our lips alſo. He ſtrikes our hearts with a deep ſenſe of our own miſery and wretchedneſs, and with a true conſideration of Gods Majeſty and greatneſs, and ſo makes us to pray with reverence and humility: he inflames our hearts with love to God and to our Brethren, and ſo makes us to pray in charity: he begets in us a confidence to be heard, and ſo makes us to pray in faith: he gives us patience, and ſo makes us wait upon God, and perſevere in prayer. And from the power of the Spirit, we have thoſe motions kindled in us, whereby our prayers are made fervent, for it falls out often, that when we ſettle our ſelves to pray, our own hearts do leave us, and our minds are wandring abroad, not regarding what the tongue ſpeaketh. Bernard complaineth much of this, ſaying, Nihil in mundo fugatius est corde meo, nothing in the World is ſwifter then my heart, it flyeth away and faſtneth upon other objects. And therefore he uſed to begin his devotions, with exurgat Deus, Let God ariſe, and let his enemies be ſcattered. For indeed thoſe wandring thoughts are great Enemies to devotion; they ariſe ſo thick that they ſuffer not our prayers to come up unto God. As when Abraham offered ſacrifice, he was no ſooner gone from it, but the fowles of the air light upon it. Gen. 15.6. So when we offer unto God the Calves of our lips, it comes to paſs through our careleſneſs19 and wantonneſs, that many foul thoughts gee upon our ſacrifice, and defile it. But our care muſt be to drive them away, as Abraham did the fowles of the air. And for this, the ſpirit of God doth aſſiſt us: for he calleth us home, and putteth us in mind that we are kneeling before the Majeſty of God, and therefore ought to take good heed what we ſpeak in his preſence, and to himſelf. The holy Spirit alſo inflames our affections with zeal, ſo that we pray with fervency of Spirit, and utter our deſires unto God with ſighs, which cannot be expreſt; without this ſpeciall aſſiſtance of Gods ſpirit, the beſt of our prayers are but luke warm, as ſaith St. Auſtin, Tepida est omnis oratio, quam non praevenit inſpiratio. And this leadeth me to a third conſideration of praying with the Spirit?
As to pray with the ſpirit, ſignifieth to pray by immediate inſpiration, and in an unknown tongue, here in this text; and alſo to pray by the direction, and aſſiſtance of the holy Spirit. Jude 20. So, it ſignifyeth to pray zealouſly and fervently, with earneſt and ardent affection: and ſo it is to be taken. Epheſ. 6.18. Praying alwayes with all prayer and ſupplication, in the Spirit, that is, heartily and fervently. So St. Paul worſhipped God, as he proteſts Rom. 1.9. God is my wittneſs, whom I ſerve in my ſpirit, as if he ſhould ſay, I do not ſerve God for by-ends, or in outward appearance and ſight of men: but I ſerve him in my ſpirit, heartily, fervently, ſincerely. So he would have all who worſhip God, to be fervent in ſpirit; for he joynes them together, Rom. 12.11. Fervent in Spirit, ſerving the Lord. This is the only worſhip that pleaſeth God, as our Saviour hath taught us, John 4.23. The true worſhippers ſhall worſhip the Father in ſpirit and in truth, for the Father ſeeketh ſuch to worſhip him. God is a Spirit, and they that worſhip him, muſt worſhip him in ſpirit, that is, they muſt20 joyne their heart and ſpirit, with the outward performance. That worſhip pleaſeth God, for the Father ſeeketh ſuch to worſhip him: But if the heart be wanting and the ſpirit dull, the outward art, though never ſo formally done, will not pleaſe God, as appeareth, by what the Lord himſelf ſaith, Eſa. 29.13. This people draw near me with their mouth, and with their lips do honour me; but have removed their heart far from me. The like complaint we have, Jer. 12.2. Thou art near in their mouth, and farr from their reins. And Hoſ. 7.14. They cryed not unto me with their heart, when they howled upon their beds. Where we finde that Hypocrites did pray, and cry, and howle to; but the Lord did not regard it, becauſe it was not with their heart. For God is a ſpirit, and looketh eſpecially to the inward diſpoſition of the ſpirits of men: he firſt of all requireth the heart, Prov. 23.26. My Son give me thine heart. Look whatſoever duty he requireth of us, he will have it done with the heart, and with all the heart, we muſt ſeek the Lord with all our heart, cleave unto the Lord with all our heart, ſerve him with all all our heart, turne unto him with all our heart, love him with all our heart, obey him with all our heart, follow him with all our heart, praiſe him with all our heart. And, ſo, alſo, pray unto him with all our heart, and not with our lips only: for prayer is not a powring out of the lungs; but of the heart and ſoul, before God, as Hanna ſaith, 1 Sam. 1.15. I have powned out my Soul before the Lord. And ſo David exhorteth us, Pſal. 62.8. Yea People pour out your hearts before him.
And, as we are to pray with all our heart; ſo with all our might, that is, with the whole ſtrength, and endeavour, of our ſoul, and all the faculties of it. It is ſaid of David 2. Sam. 6.14. That he danced before the Lord with all his might: That was a worſhip of God, a ſpirituall worſhip, wherein David, by his outward21 act of dancing, did expreſs his exultation and rejoycing in the Lord, and the text ſaith, the did it with all his might, borrowing a Metaphor from bodily exerciſe: For as a man is ſaid to Wreſtle with all his might, when he uſeth all his force, and putteth all his ſtrength to it; even, ſo we worſhip God with all our might, when all the faculties and powers of our ſouls are concentrated and united together in the performance of that work, then do we wreſtle with God as Jacob did, or ſtrive in prayer, as the Apoſtle exhorts us, Rom. 15.30. I beſeech you bretheren, that ye ſtrive together with me in your prayers to God for me. So did David worſhip God; for he danced before the Lord with all his might, to expreſs his joy for bringing home of the Arke. And, as he danced with all his might, ſo he praiſed God with all his might: for, reſolving to praiſe God, Pſal. 103.1. He ſummons all the faculties of his Soul together, for the performance of that worke, Bleſſe the Lord, O my ſoul, and all that is within me, bleſſe his holy name. So, Pſal. 35.10. he promiſeth that all his bones, that is, all his ſtrength, ſhall be exerciſed in prayer, All my bones ſhall ſay, Lord who is like unto thee, &c. And ſo ſhould we worſhip God; if we would pray with the Spirit, we muſt pray with all our might, even with the whole ſtrength and endeavour of our ſoul, ſo that there be a concurrence of all the faculties and powers of it, of the underſtanding, the will, the heart and affections.
Firſt, our underſtanding muſt concurr. David exhorts us to ſing praiſes with underſtanding, Pſal. 47.7. So we muſt pray with underſtanding, and know well what we ask, that it is good for us and agreable to Gods will: otherwiſe God, who would not accept of a blind ſacrifice under the Law,Mal. 1.8. will farr leſs accept of a blind devotion under the Goſpel; for all our ſpiritual ſacrifices ſhould be a reaſonable ſervice; as St. 22Paul ſaith, Rom. 12.1. therefore our underſtanding and reaſon muſt be occupyed in it, elſe it is not reaſonable. Peter made a motion for making of three Tabernacles, one for Chriſt, one for Moſes, and one for Elias: but our Saviour took no notice of it, becauſe he knew not what he ſaid, Luke 9.33. The ſons of Zebedee preferred a ſuit unto Chriſt, but did not obtain it, becauſe they knew not what they asked, Math. 20.22. So we may ſay of all ignorant Papiſts, who ſay their prayers in Latine, that they ask they know not what, their devotion is blind, their ſacrifice is no reaſonable ſervice; for they make a ſound, and utter words, but with out underſtanding, like Plinie's Raven which could ſay, Ave Caeſar imperator; or like Cardinall Aſcanius his Parrat,Lib. 3. cap. 32. In Pſ. 18. which (as Caelius Rodiginus reports) was taught to pronounce all the articles of the Creed. It is St. Austines compariſon, and the argument which he uſeth, to diſwade men from praying, or ſinging in a language they underſtand not. God hath endued us with reaſon and underſtanding, and we ſhould uſe it when we worſhip God, and therefore underſtand what we pray.
Again as the underſtanding, ſo alſo the will muſt concurr; for nothing is done well, but that which is done with the will. The Apoſtle will have all our ſpirituall ſacrifices to be living or quick. Rom. 12.1. Now that is ſaid to be living, which moveth of it ſelf, and that to be dead, which doth not move but by outward forcer our prayers muſt be a living ſacrifice, and therefore not drawn from us by ſickneſs and pain, or by fear, or apprehenſion of danger: nor ſhould we pray for oſtentation, to get applauſe of men, as did the Phariſees; nor pray only formally, and cuſtomarily, as performing a taske impoſed upon us: but we ſhould pray ſo willingly, freely, cheerfully, that it be our delight to power out our ſouls before God. Finally the heart muſt concurr, and we pray with vehement23 affection, and with an earneſt deſire of thoſe things which we pray for. Look how earneſtly a condemned Malefactour begs for his life, or a hunger ſtarved beggar for an almes, as earneſtly muſt we begg Gods mercie. If we pray but coldly and faintly, without any great deſire of thoſe things which we ask, we do ask like Swine, who eſteem not of pearls, but trample them under their feet: And ſo vve give God occaſion to deny us, for qui timide rogat, docet negare. Chriſt vvill have us not only to ask, but alſo to ſeek and knock. He vvill have us earneſt,Math. 7.17. Luk. 11.5. Math. 15.22. Luk. 18.1. Pſal. 103. as vvas the man that came to borrovv bread at midnight: Inſtant as vvas the Cananitiſh Woman: Importunate, as vvas the Widdovv vvith the Judge: crying unto God out of the depths, as David did, that is, from the depth of our hearts. For its only the fervent prayer of a righteous man, that availeth much, as S. Jam. ſaith this fervent prayer draweth ſighes & groans from the heart, which cry loud in the ears of God. The Lord ſaid unto Moſes, Exod. 14.15. Wherefore cryeſt thou unto me: and yet Moſes ſpake not one vvord: but his Spirit prayed vvithin him, and ſo fervent vvas his prayer that it vvas as a ſhrill ſhreek in the ears of God. Hannah uttered not her voice;1 Sam. 1. but ſhe prayed ſo fervently, that her lips ſhook vvithal, and ſhe obtained her ſuit. And as in fervent prayer there muſt be great intentention of affection, ſo alſo great attention of mind: vve muſt labour to have our minds vvell compoſed and ſettled vvhen vve pray, free from cares and vvandring thoughts, and intent only upon that vvhich vve are about: for hovv can vve think that God ſhould hearken unto us, vvhen vve do not hearken unto our ſelves; or he be mindfull of us, vvhen vve do not mind vvhat vve ſay unto him? Chriſt giving direction for private prayer, Bids us Enter into our cloſet and ſhut the doores behind us, to avoid oſtentation: ſo vve had need to enter into the cloſet of our heart, and24 ſhut the door behind us, barring out all vvorldly thoughts, to avoid diſtruction. We ſhould at leaſt give unto God that reſpect, vvhich civility teacheth us to give unto men, eſpecially our ſuperiours, not to turne avvay our mind, till our tale be done. Chriſt prayed often in a Mountain,John 17.1. apart from the World, and he lift up his eyes to Heaven, vvhen he prayed; ſo ſhould vve turne avvay our hearts from all the creatures, and have them vvholy fixed, bent, and ſet, upon God. Thus, if vve pray by the direction of the vvord, and vvith the aſſiſtance of the Spirit, zealouſly and fervently, vve are ſure that we pray vvith the Spirit. And this is the only praying vvith the ſpirit, that can be expected from us novv, vvho have not the gift of tongue ▪ nor any immediate inſpiration.
Our next care muſt be, to pray vvith Underſtanding, as it follovveth in the text, I will pray with underſtanding alſo. That is, I vvill pray ſo as the congregation may underſtand me: that this is the meaning of the words, is evident by that which followeth, elſe, if thou ſhalt bleſs with the Spirit, that is, (as St. Ambroſe well expounds it) If thou utter the praiſe of God,In 1 Cor. 14. in a tongue unknown to the hearers; how ſhall he that occupieth the room of the unlearned, ſay Amen, ſeeing he underſtands not what thou ſayeſt? Thou verily giveſt thanks well, but the other is not Edifyed. So that to pray or bleſſe vvith underſtanding, is to pray ſo, as the unlearned may be able to ſay Amen, underſtand what we ſay, and be edifyed by it. And again, ver. 19. In the Church, I had rather ſpeak five words with my understanding, that by my voice I might teach others, then ten thouſand words in an unknown tongue. Where he expounds ſpeaking with underſtanding, to be a teaching of others by our voice, and he oppoſeth it to ſpeaking in an unknown tongue. So that there can be no doubt of, the meaning of theſe words, but that to pray with underſtanding is, to pray ſo, as to be underſtood. Therefore Beza renders it well, Precabor25 intelligentiâ, I will pray with intelligence, that is, to the underſtanding of others, this is indeed the ſcope and purpoſe of the Apoſtle, throughout this whole Chapter, to ſhevv, that all ſpirituall gifts ſhould be uſed to edification, for there were at that time divers in the Church of Corinth, who having the gift of tongues, prayed, and ſung, in an unknown tongue whereby the People were not edified, but amazed, and the Apoſtle here corrects the abuſe of that gift, and will have nothing ſpoken in the Church, but that, whereby the Church may receive edifying. And, if he would not ſuffer them to pray in an unknown tongue, which they had by miracle, and ſpecial gift of the holy Spirit; farr leſſe would he ſuffer men, now, to pray in an unknown tongue, which they have not by, miracle, or any gift of the Spirit; but by their own ſtudy and labour. They of Corinth did pray with the Spirit, though they did not pray with underſtanding: but they of Rome pray neither with the Spirit, nor with underſtanding. The Apoſtle, in this Chapter, ſets himſelf ſo much againſt that practice, as if he had ſeen that which hapned, afterwards, in the Western Church, to have all their prayers in latine, after that the Latine tongue ceaſed to be the known vulgar tongue, underſtood by the People. He uſeth at leaſt eight or nine arguments againſt it, which I cannot now ſtay to repeat, but the ſumm of them all is this, that all things in the Church ſhould be done to edification, and ſo alſo prayer; but no man is edified by hearing that which he underſtands not. This he amplifieth in many words, ver. 2, 6, 7, 8, 9, 11, 14, 16, 17, 19, 26. And indeed diſputes ſo ſtrongly againſt that practice, that the Papiſts may do well to turn this whole Chapter out of their Bibles, as they have done the ſecond commandement out of their primmers, for it ſpeaketh clearly againſt prayer in an unknown tongue. And ſo it was underſtood by all the26 antient Fathers, and the Church, for above ſix hundred years after Chriſt, did religiouſly obſerve the Apoſtles direction, ſo that all Nations converted to the faith, had their prayers in their Common vulgar tongue, as have been fully proved by the learned Jewel,Artic. 3. of England. And the ſame is confeſt by many learned Papiſts, Aquinas, Aenaeas Sylvius, Durand, Lyra, Eckius, and Mr. Harding, albeit he ſtrugle hard to inſtance the contrary, yet being overcome by evidence of truth, he maketh this confeſſion, this was neceſſary in the primitive Church, when the faith was a learning, and therefore they had their prayers in a common known tongue. Againſt Jewel Artic. 3.And is it not as neceſſary now? for the faith is ſtill a learning, and albeit there be not ſuch need of miracles, now, as then, yet there is as great need of edification, therefore, let us, have a care ſtill to pray with underſtanding.
I Have now done with my text, and will only labour to bring it home by application, that you may perceive what is my drift in this diſcourſe, and what is the uſe that I would have you make of it. It is agreed by all Chriſtians, that there ſhould be publick prayers in the Church, and by all Proteſtants, that theſe prayers ſhould be in a known vulgar tongue: the queſtion that now troubleth us, is, whether theſe prayers ſhould be extemporary, or premeditate; and if premeditate, whether the private meditation of the Miniſter alone, or a common known forme wherein all may joyn. And if we will admit the Apoſtle to be Umpire, he will afford us a clear determination of that controverſie, out of this text. For certainly, that prayer ſhould be uſed in the Church, which is moſt likely to be both with the ſpirit, and with the underſtanding; but ſo is not extemporary27 prayer: It is neither with the ſpirit, nor yet with underſtanding. Not with the ſpirit; for I told you before, that we cannot now pray by immediate inſpiration, and in an unknown tongue; but by the direction and aſſiſtance of the ſpirit, and, that the ſpirit directeth us to pray in the Word, and aſſiſts us inwardly with his motions. But they who pray without advice and conſideration, cannot follow the direction of the word, nor yet promiſe unto themſelves the aſſiſtance of the Spirit, They cannot follow the directions of the word, for to follow that, will require ſome ſtudy and deliberation. No man can make a thing after a pattern, or make one thing like unto another, but it will require ſome ſtudy and adviſe to compare them together, and to fit the coppy to the ſamplar: ſo we cannot make a compleat prayer, conſiſting of confeſſion, petitions for things neceſſary, interceſſions, and giving of thanks, and ſquare all theſe according to the rule of the word; but we muſt take ſome time to ſtudy, and adviſe with, the Word, for it is not every confeſſion that will pleaſe God, nor every petition that he will accept of: we may err in our prayers, and err ſo dangerouſly, that our prayer be turned into ſin, as David ſaith, St. James telleth us of many that ask amiſs,Pſal. 109. James 4 3. rhe Diſciples themſelves did it when they deſired fire to come down from heaven and conſume the Samaritans; vvhich was not good. The Sons of Zebedee deſired to fit, one on Chriſts right hand, the other, on his left; and, though that was good, yet it was not a thing fit for God to grant. If they were not priviledged from error, farr leſſe are We: and therefore vve had need to adviſe vvell our prayers, taking Gods Word for our guide, vve ſhould think before we ſpeak, and even after that we have thought, we muſt not preſume to lay our thoughts upon Gods Altar, till firſt we have vveighed them in the ballanes of the ſanctuary.
28As they vvho pray vvithout ſtudy and deliberation cannot follovv the directions of the vvord; ſo neither can they promiſe unto themſelves the aſſiſtance of the ſpirit: for Gods ſpirit vvorketh by means, and then moſt aſſiſts us, vvhen vve moſt endeavour. I ſhevved unto you before, that the ſpirit, in all his other gifts and productions; requireth our endeavours, and conſequently he requireth the ſame in our prayers: and that the Apoſtle in that place,Rom. 8.26. where he ſpeaketh of the ſpirits helping us to pray, uſeth a word which doth import our own ſtudy and labour; for it ſignifieth that he helpeth us in our labours together with him: ſo that, if we would have the ſpirit help us to pray, vve muſt labour and uſe the meanes. Yea, vvhatſoever God hath promiſed unto us, vve muſt uſe the means, if vve vvould obtain it, When Paul vvas in danger of ſhipwrack, Act. 27. The Angel of the Lord appeared unto him in a viſion by night, and aſſured him, that he ſhould be ſafe, and all that were with him in the Ship, and ſo much he told the Centurion. ver. 24. yet a little after, when the Mariners were about to fly out of the Ship, Paul ſaid to the Centurion, except theſe Men abide in the Ship, ye cannot be ſaved. ver. 31. God had promiſed that they ſhould be all ſafe, yet they muſt uſe the means, elſe they cannot be ſaved. So God hath promiſed that the ſpirit ſhall aſſiſt us to pray, but we muſt uſe the means, and we will find that ſtudy, and premeditation, doth ſooneſt purchaſe the gift of prayer, and that the ſpirit of prayer is moſt vigorous in him who deliberates moſt prudentially. But extemporary prayers ponied out with out any deliberation, are ſo full of indigeſted crudities, that they do not ſavour of the Spirit. For the Spirit of God, is a Spirit of wiſdom, he gave unto Iſaiah the tongue of the learned, not a tongue without learning, Chriſt promiſed unto his diſciples, a mouth and wiſdom; not a mouth without wiſdom, for a tongue29 without learning, and a mouth without vviſdom, are no gifts of the ſpirit, albeit they be in great requeſt in this age, with many, who reckon nothing ſpoken with the Spirit, unleſs there be never a wiſe word in it. The ſpeech which St. Paul requireth in a Biſhop, is〈…〉〈 in non-Latin alphabet 〉ſpeech according to learning. Tit. 1.9.And ſo St. Peter will have us ſpeak as beſeemeth the Oracles of God. And therefore not lightly, or inconſiderately. It is ſaid Act. 2.4. That the Spirit gave them utterance, where the word in the Original is farr more pregnant,1 Pet. 4.11. for〈…〉〈 in non-Latin alphabet 〉ſignifieth as much as to ſpake Apothegmes, or wiſe ſentences, and ſo it is ſaid ver. 11. that they ſpake Magnalia Dei, great and high points, not Trivialia baſe courſe ſtuffe not worth the time it vvaſteth. So that they are farr injurious unto the Spirit of God, vvho father their nonſence upon him. Unto this Counſel of Solomons, I will add the like advico from the Son of Syrach; who, was vvell acquainted with Solomons inſtructions, and ſpeaketh his ſenſe, he ſaith Eccleſ. 18.23. Before thou prayeſt, prepare thy ſelf, and be not as one that tempteth the Lord. If we muſt prepare our ſelves before we pray, then we muſt adviſe well what to ſay in our prayers: they who neglect this, and pray without deliberation, do not prepare themſelves before they pray; but tempt the Lord, becauſe they neglect the means, and depend upon an extraordinary aſſiſtance, and immediate inſpiration, as if God ſhould ſtill work miracles, only to juſtifie their fancy.
And as extemporary prayer is not with the Spirit, ſo neither is it with underſtanding, at leaſt, not ſo much to the underſtanding of others, as premeditate and well digeſted prayer. For a Man may pray in the vulgar tongue, and yet not be well underſtood, for want of matter, want of method, want of ſit expreſſions; as alſo by reaſon of many Tautologies, tedious repetitions, and empty words, ſignifying nothing,31 all which are found in extemporary prayers, ſo that vve may ſay of them truly, as it is Job. 35.16. They multiply words without knowledge. The Apoſtle, here, will have the prayers of the Church to be ſuch, that the unlearned may ſay, A men, but neither learned, nor unlearned, can ſay A men, to thoſe extemporary prayers which are now in uſe, nor he himſelf who hath prayed, when he hath done, he cannot truly ſay A men, for he hath ſpoken a long time, like a Man in a trance: But can hardly tell what he hath ſaid. This is not to pray with underſtanding. And this draweth after it another great inconvenience, vvhich is this, that they who have no other prayers in their Congregations, but ſuch as are poured out ex-tempore, can never perſwade a Papiſt to come into their communion; for, albeit they ſhould convince him of the truth of their doctrine, that it is Orthodox; yet they can never perſwade him, of the goodneſs of their worſhip, that it is free from exception, becauſe they cannot tell him what it is, or that it is any thing, but what every miniſters fancy doth ſuggeſt unto him, in the very inſtant when he is praying. And this muſt needs ſtagger him, who otherwiſe might prove a convert, and make him reſolve, rather to continue in the communion of his own Church, where, albeit all their prayers be in latine; yet he is ſure that they have the publick approbation of the Church, then to joyn with a Congregation, where, either there is no worſhip at all, or that which is pretended to be worſhip, hath no publick approbation, and is but little better underſtood, then is their Latine ſervice: Indeed neither of them, is to edification.
Thus you ſee that this Text doth no wayes juſtifie praying ex tempore, but condemne it. And I have divers other exceptions againſt it, and will only briefly point at the chiefeſt of them, and ſo conclude. And30 firſt, I deſire you to conſider Solomons advice, Eccleſiastes 5.2. Be not raſh with thy mouth, and let not thine heart be hasty to utter any thing before God; now when we pray unto God, we utter our mind unto him, and I know not who are haſty, and raſh, too, if they be not, who utter their mind as faſt as it comes, and never think what they are to ſay unto God, but vvhen they are ſaying it, and then ſpeak quicquid in buccam venerit, vvhat ever comes uppermoſt? certainly this is not according to Solomons advice. And he backs his precept with a ſtrong reaſon, taken from the infinite diſtance between God and us. For God is in Heaven, and thou upon Earth. God is in Heaven, full of glory, Majeſty, and power: and vve upon the Earth, duſt and aſhes, unclean worms: this conſideration ſhould breed in us a reverential awe of the Majeſty of God, make us wary what we offer unto him, and carefull that we offend not with our tongue, and therefore, to adviſe well our prayers, leaſt, through inadvertence, and want of conſideration, we offer ſtrange fire upon Gods altar, and he caſt back on our faces the dung of our ſacrifice. They belie the Spirit of God, and greatly diſhonour him, when they pretend him to be the Author, and inditer, of their wild, impertinent, diſcourſe, which no wiſe Man would willingly own. And ſometime, in their prayers, they vent both Hereſie and Blaſphemy, and ſo intitle the holy-ſpirit, not only to their folly, but alſo to their impiety, which is a blaſpheming of the holy-ghoſt.
Again conſider that God commanded, in the Law,Dcut. 16.16. that they ſhould not appear before him empty; but bring their offerings with them. And, albeit thoſe outward ſacrifices did belong unto the ceremonial worſhip, and are now abrogated by the ſacrifice of Chriſt upon the Croſs; yet there is a morality in that precept, which ſtill bindeth us, to offer ſomething32 unto God, in acknowledgment of that homage which we owe unto our Creator: and what that is, the Pſalmiſt telleth us Pſal. 50.14. Offer unto God thanksgiving and pay thy vows unto the moſt high, and call upon me, &c. But they who pray ex tempore, bring nothing with them to offer; but take it upon a ſuddain, even after they have preſented themſelves before the Lord. Which muſt needs be a dough-baked ſacrifice, unworthy to be offered unto God: for he requireth a ſacrifice without blemiſh; the very choice of the Flock. And when they did offer him the refuſe, the blinde and the the lame;Exod. 29.1. Levit. 22.19, 20, 21. he bid them offer it unto their Governour, Mal. 1.8. And verſ. 14. he calleth them deceivers which did ſo, and curſed them, curſed be the deceiver, which hath in his flock a male, and voweth and ſacrificeth unto the Lord a corrupt thing, for I am a great King ſaith the Lord of hoſts. This reaſon is full of moral equity; God is a great King, and therefore look what reſpect you give unto your prince, you muſt give no leſs unto him, you will not offer unto your prince a naughty thing; but the very beſt in its kind of any thing that you have; ſo that which you offer unto God, muſt be the beſt, even in humane eſtimate. When you are to appear before your Prince, you will preſent your ſelves with great reverence, bowing your ſelves unto the ground: even ſo we muſt bow our ſelves before the moſt high God, ſaith the Prophet Micah:Mic. 6.6. We muſt worſhip, bow down, and kneel before the Lord our maker. Pſal. 95.6, When you are to ſpeak unto your Prince you will, deliberate and adviſe what to ſay, weigh your thoughts, and chooſe your words: ſo you ſhould adviſe and deliberate what to ſay, when you are to ſpeak unto God; and not offer unto him your rude and imperfect conception, which you would not offer unto your Governour, in a ſerious matter: they who do ſo, have a mean eſteem of God; for they think any thing33 good enough for him: The very Heathen had more care of their devotions, and greater reſpect to their Paynim Gods, for the prayers which they offered unto them, were compoſed with great art and skill.
And they have too high an eſteem of themſelves, and too great a confidence in their own abilities, who dare truſt to their own fancy and invention, before the Majeſty of Heaven. 2 Sam. 24.24.He who knoweth God and Himſelf, will know his diſtance, and keep it, and neither appear before his God, empty, nor yet with that which coſt him nothing.
Finally, to pray ex tempore, eſpecially in publick, is againſt the rule of prudence: for he is eſteem'd a wiſer man, who conſidereth and deliberates before he ſpeak; then he who ſpeaketh without any deliberation: Solomon ſaith, The heart of the Wiſe teacheth his mouth, Prov. 16.23. His heart teacheth his mouth, becauſe he conſidereth, and deliberates, what to ſay. So that they who pray without any deliberation, are none of Solomons wiſe men. From all this which I have ſaid, it evidently followeth, that we ſhould ſtuddy and deliberate our prayers, eſpecially thoſe which we utter in publick. We ſhould fit and prepare our ſelves to ſeek the Lord; like the bride who maketh her ſelf ready, Rev. 19.7. and as the wiſe Virgins, who trimmed their lamps, before they went out to meet the bridegroom. Math. 25.7. our hearts ſhould firſt be inditing a good matter, before our tongue be the pen of a ready writer.
And of all premeditated prayers, none are ſo ſit for the Church,Pſal. 45.1. as ſet forms, compoſed by the governors of the Church, wherein all may joyn? Theſe prayers are moſt according to the rule of this Text, that is, with the Spirit, and with understanding alſo: with the Spirit; for it were ſtrange If the Church ſhould not34 have the Spirit of prayer in her compoſitions, as well as any of her Children. Yea, in all reaſon, the publick Spirit is to be truſted before the private; for the promiſe of the Spirit, is made unto the Church, and eſpecially when her paſtors are aſſembled together. And theſe prayers are moſt with underſtanding, becauſe moſt to the underſtanding of the People. In this, ſet forms have the advantage of all other prayers, that they are beſt underſtood. And the Apoſtle here preferreth praying with underſtanding, before praying with the Spirit, ſo that albeit praying ex tempore, were a praying with the Spirit, as is pretended, but falſely; yet were they nothing ſo convenient for the Church, as ſet forms, vvhich are better underſtood, becauſe the People, are acquainted with them, bear ſome part in them by their ſuffrages and anſwers, and ſo heartily joyn in prayers, for which cauſe it is called Common prayer. So it was alwayes in the antient Church:Se Juſt. Mart. Apol. 2. Aug. op. 118. then the prayers of the Church were not, diſpatched between the Prieſt and his Clark, as novv in the Church of Rome, nor performed by the Miniſter alone, but all the People anſwered the Prieſt, and ſo they all prayed and ſung together. This is the Juge Sacrificium, the perpetuall Publick Sacrifice, which never Church wanted. The Church of the Jewes had their Liturgy, vvhich they uſed Dayly, and the Jews, even at this day, do obſerve it. And the Chriſtian Church, from the very beginning, had Liturgies and common forms of vvorſhip. Jame. the firſt Biſhop of Jeruſalem, (of vvhom you read in the Acts of the Apoſtles) imployed himſelf ſo much in compoſing of Liturgies for the uſe of the Church, that he was called Jacobus Liturgicus. So did St. Baſill, St. Chriſostom, St. Ambroſe, and others.
Or if you like better the exemple of reformed35 Churches, Mr. Calvin adviſed all Churches to uſe ſuch ſet forms of prayer from which the Miniſters might not vary,Calv. Ep. 87. ad prot. Aug quod al fo•mam precum & vituum Eccl ſiae, valde probo, ut certa illa excet, a qua paſt nibus in functione ſua deſcedere, non liceat, tam ut conſulatur quorundam Simplicitati & imperitis, quam ut certius ita conſter omnium inter ſeſ Eccleſiarum conſenſus poſtremo, ut obviam eatur deſultoriae quorundam levitati qui novationes quaſdam affectant. and he giveth good reaſons for it, therefore I will repeat his own words, concerning a form of prayer, and Eccleſiaſtical rites, I very well like, that it be a certain and conſtant one, from which the paſtors of the Church may in no wayes depart, or vary, as well to provide for the ſimplicity & unskilfulneſs of ſome, as alſo, that the conſent of all churches may more certainly be known, & laſtly, to meet with the unconſtant levity of ſome Men who affect innovation. And ſo all the reformed Churches, as they had their confeſſions of faith, ſo they had books of Common prayer, and adminiſtration of Sacraments. Even the Church of Scotland, albeit their reformation, was in times of rebellion, brought in by popular fury, and ſo with too much heat, & oppoſition againſt Popery: yet they were not then ſo full of the ſpirit of Munster, but that they uſed ſet formes of prayer dayly, and never Miniſter went into a Putpit, but before he uttered any words of his own, he firſt read a prayer out of the book, containing a general confeſſion of fin. T. C. reply. And they who at firſt oppoſed the liturgy of the Church of England, did then proteſt, that they did not not diſlike ſet formes of prayer, but approve well of them; only they would not approve of that book which came ſo near to the Romiſh miſſals. But now we ſee that the Divil is of an encroaching nature, that if we yield him an inch, he will take a ſpan: For, haveing prevailed, to have that book laid aſide; now they will have no ſet formes at all, not ſo much as the Lords prayer: nor any premeditate prayer, but will have miniſters pour out all36 their prayers ex tempore. And I dare ſay, that the Devill will allow them ſuch prayers; for they will never batter his Kingdom, but enlarge it. For ſuch a forme, or rather no forme of worſhip, doth occaſion multitude of Schiſmes in the Church: when every one prayeth after his own faſhion, and in his prayer vents his opinions, which are not alwaies according to faith and Godlineſs; there muſt be (as St. Jerome ſaith) Tot Schiſmata, quot Sacerdotes. The Milevitan Council, above twelve hundred years ago, ſaw this evil, and provided againſt it. And the Proteſtants in France, at this day, are aware of it: For albeit they make little uſe of a liturgy, in their daily miniſtration, ſave only for Pſalmes and Leſſons; yet in the adminiſtration of the Sacraments, they bind all Miniſters precizely to the words of the book, ſo that if any Miniſter in France, in the adminiſtration of either Sacrament, ſhould neglect the prayers of the book, and conceive prayers of his own, he would be deprived. For they know well, that there can be no unity in religion, without ſome uniformity in worſhip. When all particular congregations communicate in a common forme of worſhip, then is the Church like Jeruſalem,Pſal. 122.3. that is, built compact together. But when every one prayeth after a ſeverall faſhion, there is as great diverſity of tongues, as was at the building of Babel. That diviſion of tongues was a curſe: ſo it is as great bleſſing of God, when the whole Church is unins labii, hath, as it were, but one lip: when all do praiſe God, and magnifie him, togegether, as David required Pſal. 34.3. God of his infinite mercy grant us this bleſſing, that we may with one mind, and one mouth, glorifie God, as the Apoſtle exhorteth us, Rom. 15.6. This ſhall be my prayer while I have any being: and let all who love, the worſhip of God, and the peace of the Church, ſay, Amen.
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