Chapter 7

The nature of Prayer in General, with respect unto Forms of Prayer and Vocal Prayer. Ephesians 6:18. Opened and Vindicated.

THE Duty I am endeavouring to express, is that injoyned in Ephesians 6:18. Praying always, with all Prayer and Supplication in the Spirit, and watching thereunto with all Perseverance and Supplication for all Saints. Some have made bold to advance a fond Imagination (as what will not Enmity unto the Holy ways of God put men upon?) that praying in the Spirit intends only praying by virtue of an extraordinary and miraculous Gift. But the use of it is here enjoyned unto all Believers, none excepted, men and Women, who yet I suppose had not all and every one of them that extraordinary miraculous Gift which they fansie to be intended in that Expression. And the Performance of this Duty is enjoyned them in the manner prescribed [illegible], always, say we, in every season, that is such just and due seasons of Prayer, as Duty and our Occasions call for: But the Apostle expresly confines the exercise of extraordinary Gifts unto some certain seasons, when under some Circumstances they may be needful or useful unto Edification, 1 Corinthians. 14. There is therefore a praying in the Spirit, which is the constant Duty of all Believers, and it is a great reproach unto the Profession of Christianity, where that name it self is a matter of Contempt. If there be any thing in it that is Foolish, Conceited, Fanatical, the Holy Apostle must answer for it; Yea, he by whom he was inspired. But if this be the Expression of God himself of that Duty which he requirs of us, I would not willingly be among the number of them by whom it is derided, let their pretenses be what they please. Besides, in the Text, all Believers are said thus to pray in the Spirit at all seasons,[illegible]; and [illegible], with all Prayer and Supplication; that is, with all manner of Prayer according as our own Occasions and Necessities do require. A man certainly by virtue of this Rule can scarce judge himself obliged to confine his performance of this Duty unto a prescript form of Words. For a Variety in our Prayers commensurate unto the various occasions of ourselves, and of the Church of God, being here enjoyned us, how we can comply therewith in the constant use of any one Form, I know not; those who do, are left unto their Liberty. And this we are obliged unto, [illegible], diligently watching unto this very end, that our Prayers may be suited unto our Occasions. He who can divide this Text, or cut it out into a garment to cloath set forms of Prayer with, will discover an admirable dexterity in the using and disposal of a Text of Scripture.

But yet neither do I conclude from hence that all such forms are unlawful; only that another way of Praying is here enjoyned us, is I suppose unquestionable unto all impartial searchers after Truth. And doubtless they are not to be blamed who endeavour a Compliance therewith. And if Persons are able in the daily constant reading of any Book whatever, meerly of an humane Composition, to rise up in answer to this Duty of Praying always, with all manner of Prayer and Supplication in the Spirit, or the Exercise of the aid and assistance received from him, and his holy acting of them as a Spirit of Grace and Supplication, endeavouring, labouring, and watching thereunto; I shall say no more but that they have attained, what I cannot understand.

The sole Inquiry remaining is, how they are enabled to pray, in whose minds the Holy Ghost does thus work as a Spirit of Grace and Supplication. And I do say in answer thereunto, that those who are thus affected by him, do never want a gracious Ability of making their Addresses unto God in Vocal Prayer, so far as is needful unto them in their circumstances, Callings, States and Conditions. And this is that which is called the Gift of Prayer. I speak of ordinary Cases; for there may be such interpositions of Temptations and Desertions, as that the Soul being overwhelmed with them, may for the present be able only to mourn as a Dove, or to chatter as a Crane, that is, not to express the sense of their minds clearly and dictinctly, but only as it were to mourn and groan before the Lord in brokenness of spirit and expressions. But this also is sufficient for their acceptance in that Condition. And hereof there are few Believers but at one time or other they have more or less experience. And as for those whose Devotion dischargs it self in a formal course of the same words, as it must needs be in the Papacy, wherein for the most part they understand not the signification of the Words which they make use of, they are strangers unto the true Nature of Prayer, at least unto the Work of the Spirit therein. And such Supplications as are not variously influenced by the Variety of the Spiritual Conditions of them that make them according to the Variety of our spiritual exercise, are like one constant Tone or noise which has no Harmony nor Musick in it.

I say therefore, (1.) That the things insisted on, are in some degree and measure necessary unto all acceptable Prayer. The Scripture assigns them thereunto, and Believers find them so by their own Experience. For we discourse not about Prayer as it is the working of Nature in its straits and difficulties towards the God of Nature, expressing thereby its dependence on him with an acknowledgement of his Power, in which sence all Flesh in one way or other, under one notion or other come to God; Nor yet upon those Cries which legal Convictions will wrest from them that fall under their Power: But we treat only of Prayer as it is required of Believers under the Gospel, as they have an Access through Christ in one Spirit unto the Father. And, (2.) That those in whom this Work is wrought by the Holy Spirit in any degree, do not in ordinary Cases want an Ability to express themselves in this Duty, so far as is needful for them. It is acknowledged that an Ability herein will be greatly increased and improved by Exercise; and that not only because the exercise of all moral Faculties is the genuine way of their strengthning and improvement, but principally, because it is instituted, appointed and commanded of God unto that end. God has designed the Exercise of Grace for the means of its growth; and givs his blessing in answer to his institution. But the nature of the thing it self requires a performance of the Duty suitably unto the Condition of him that is called unto it. And if men grow not up unto further Degrees in that Ability by Exercise in the Duty it self, by stirring up the Gifts and Grace of God in them, it is their Sin and Folly. And hence it follows, (3.) That although set forms of Prayer may be Lawful unto some, as is pretended, yet are they necessary unto none; that is, unto no true Believers, as unto acceptable Evangelical Prayer. But whoever is made Partaker of the Work of the Spirit of God herein, which he does infallibly effect in every one who through him is enabled to cry Abba Father, as every Child of God is, he will be able to pray according to the mind and Will of God, if he neglect not the Aid and Assistance offered unto him for that purpose. Wherefore to plead for the necessity of forms of Prayer unto Believers, beyond what may be doctrinal or instructive in them, is a fruit of inclination unto Parties, or of Ignorance, or of the want of a due Attendance unto their own Experience.

Of what use forms of Prayer may be unto those that are not Regenerate, and have not therefore received the Spirit of Adoption, belongs not directly unto our disquisition. Yet I must say, that I understand not clearly the Advantage of them unto them, unless a contrivance to relieve them in that condition, without a due endeavour after a deliverance from it, may be so esteemed. For these Persons are of Two sorts, (1.) Such as are openly under the Power of Sin, their minds being not Effectually influenced by any Convictions. These seldom pray, unless it be under Dangers, Fears, Troubles, Pains, or other Distresses. When they are smitten, they will cry, even to the Lord they will cry, and not else. And their Design is to treat about their especial occasions, and the present sense which they have thereof. And how can any man conceive that they should be supplied with forms of Prayer, expressing their Sense, Conceptions and Affections in their particular Cases? And how ridiculously they may mistake themselves in reading these Prayers, which are no way suited unto their Condition, is easily supposed. A form to such Persons may prove little better than a Charm, and their minds be diverted by it from such a performance of Duty as the Light of Nature would direct to. Jonahs Mariners in the Storm cryed every one unto his God, and called on him also to do so too, Chapter 1:5, 6. The Substance of their Prayer was, that God would think upon them that they might not perish. And men in such Conditions, if not diverted by this pretended Relief, which indeed is none, will not want words to express their minds so far as there is any thing of Prayer in what they do; and beyond that, whatever words they are supplied withal, they are of no use nor advantage unto them. And it is possible when they are left to work naturally towards God, however unskilled and rude their Expressions may be, a deep sense may be left upon their minds, with a Reverence of God, and Remembrance of their own Error, which may be of use to them. But the bounding and directing of the workings of Natural Religion by a form of words, perhaps little suited unto their Occasions, and not at all to their Affections, tends only to stifle the operation of an awakened Conscience, and to give them up unto their former security.

(2.) Others, such as by Education and the Power of Convictions from the word by one means or other, are so far brought under a sense of the Authority of God, and their own Duty, as conscientiously according unto their Light to attend unto Prayer, as unto other Duties also. Now the Case of these men will be more fully determined afterwards, where the whole of the use of Forms of Prayer will be spoken unto. For the present I shall only say, that I cannot believe, until further Conviction, that any one whose Duty it is to pray, is not able to express his Requests and Petitions in Words so far as he is affected with the matter of them in his mind; and what he does by any Advantage beyond that, belongs not to Prayer. Men may by Sloth and other vitious distempers of mind, especially of a negligence in getting their Hearts and Consciences duly affected with the Matter and Object of Prayer, keep themselves under a real or supposed disability in this matter. But whereas Prayer in this sort of Persons is an effect of common Illumination and Grace, which are also from the Spirit of God, if Persons do really and sincerely endeavour a due sense of what they pray for and about, he will not be wanting to help them to express themselves so far as is necessary for them, either privately or in their Families. But those who will never enter the Water but with Flags or Bladders under them, will scarce ever learn to swim. And it cannot be denyed but that the constant and unwearied use of set forms of Prayer may become a great occasion of quenching the Spirit, and hindring all progress or growth in Gifts or Graces. When every one has done what he can, it is his best, and will be accepted of him, it being according unto what he has, before that which is none of his.

The nature of prayer in general, with respect to set forms of prayer and vocal prayer. Ephesians 6:18, explained and defended.

The duty I am seeking to describe is the one commanded in Ephesians 6:18: 'With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints.' Some have boldly put forward the foolish notion — and what will hostility to the holy ways of God not lead people to? — that praying in the Spirit refers only to praying by virtue of an extraordinary and miraculous gift. But the command here is given to all believers without exception, men and women alike, and surely not every one of them possessed that extraordinary miraculous gift they imagine the expression to mean. The duty is to be performed always — at every right and fitting season that duty and our circumstances call for. But Paul explicitly limits the exercise of extraordinary gifts to certain occasions where, under specific circumstances, they might be needed or useful for edification (1 Corinthians 14). There is therefore a praying in the Spirit that is the constant duty of all believers, and it is a great reproach to the Christian faith where that very name is treated with contempt. If there is anything foolish, presumptuous, or fanatical in this expression, the holy apostle must answer for it — indeed, He by whom Paul was inspired must answer for it. But if this is God's own expression for a duty He requires of us, I would not want to be numbered among those who mock it, whatever their pretexts may be. Moreover, in the text, all believers are commanded to pray in the Spirit at all times, and with all prayer and supplication — that is, with every kind of prayer suited to their own particular needs and circumstances. A person living under this rule can hardly consider himself bound to confine his prayer to a fixed form of words. Since a variety in our prayers — matching the varied occasions of ourselves and of the church of God — is here commanded, I do not know how anyone can comply with this by constantly using a single fixed form. Those who do are left to their own liberty. And we are obligated to diligently watch over this very matter, so that our prayers may be suited to our circumstances. Anyone who can cut this text to fit and dress up set forms of prayer with it will show remarkable skill in the handling of Scripture.

Yet I do not conclude from this that all such forms are unlawful — only that a different way of praying is commanded here, which I think is beyond question for any impartial seeker of truth. Those who strive to comply with this command are certainly not to be blamed. But if people are able, through the daily constant reading of any book whatever — a purely human composition — to rise to the standard of this duty of praying always, with all kinds of prayer and supplication in the Spirit, exercising the aid and assistance they have received from Him, and pressing on in the holy stirrings He produces as a Spirit of grace and supplication, striving and laboring and watching toward that end — I will say only that they have achieved what I cannot understand.

The only remaining question is how those in whose minds the Holy Spirit thus works as a Spirit of grace and supplication are enabled to pray. My answer is this: those who are so moved by Him will never lack a gracious ability to address God in vocal prayer, to the degree that their circumstances, calling, situation, and condition require. This is what is called the gift of prayer. I speak of ordinary cases, for there may be such intrusions of temptation and spiritual withdrawal that the soul, overwhelmed by them, may for the moment be capable only of moaning like a dove or chattering like a crane — that is, of not expressing its inner sense clearly and distinctly, but only of mourning and groaning before the Lord in brokenness of spirit and word. But even this is sufficient for acceptance in that condition. And there are few believers who have not had more or less experience of this at one time or another. As for those whose devotion discharges itself in the formal repetition of the same words — as must be the case in the papacy, where for the most part people do not even understand the words they are using — they are strangers to the true nature of prayer, or at least to the Spirit's work in it. Supplications that are not variously shaped by the varying spiritual conditions of those who make them, in response to the variety of their spiritual experience, are like a single unvarying tone that has no harmony or music in it.

I say, then, first, that the things described are in some degree necessary for all acceptable prayer. Scripture assigns them to this end, and believers find it so by their own experience. For we are not discussing prayer as it is the instinct of human nature in times of distress reaching out to the God of nature, expressing dependence on Him and acknowledging His power — in which sense all people in one way or another, under one concept or another, come to God. Nor are we discussing the cries that legal conviction wrings from those who fall under its power. We are discussing only prayer as it is required of believers under the Gospel, as they have access through Christ in one Spirit to the Father. Second, those in whom this work has been done by the Holy Spirit in any degree will not, in ordinary circumstances, lack the ability to express themselves in this duty to the degree that is needed. It is acknowledged that this ability will grow greatly through practice — not only because exercising any moral faculty is the natural way of strengthening and developing it, but chiefly because God has appointed and commanded the exercise of grace as the very means of its growth, and He gives His blessing in response to what He has instituted. But the nature of the thing itself requires that the duty be performed in a way that suits the condition of the one called to it. If people do not grow to higher degrees of ability through practicing the duty itself and stirring up the gifts and grace of God within them, it is their own sin and failure. Third, it follows from this that although set forms of prayer may be lawful for some, as is claimed, they are necessary for none — that is, for no true believer as far as acceptable evangelical prayer is concerned. But whoever has been made a partaker of the Spirit's work in this area — which He infallibly produces in everyone through whom He is enabled to cry 'Abba, Father,' as every child of God is — will be able to pray according to the mind and will of God, if he does not neglect the aid and assistance offered to him for that purpose. Therefore, to argue that set forms of prayer are necessary for believers, beyond what may be doctrinal or instructive in them, is the fruit of partisan loyalty, or of ignorance, or of a failure to pay proper attention to one's own experience.

What use set forms of prayer may be for those who are not regenerate and have not received the Spirit of adoption does not directly belong to our inquiry. Yet I must say that I do not clearly see the benefit of them to such people — unless a device to relieve them in that condition without any real effort toward being delivered from it can be counted a benefit. These persons fall into two categories. First, those who are openly under the power of sin, whose minds have not been effectively moved by any conviction. These people rarely pray, except under danger, fear, trouble, pain, or other distress. When struck, they will cry out, and to the Lord they will cry — but not otherwise. Their intent is to deal with their immediate situation and the present weight of it on their minds. How can anyone suppose that set forms of prayer could supply them with expressions that accurately capture their own sense, thoughts, and feelings in their particular circumstances? And how absurdly they may deceive themselves by reading prayers that are in no way fitted to their condition is easy to imagine. A form given to such people may prove little better than a charm, diverting their minds from the kind of prayer that even natural light would prompt them to. Jonah's sailors in the storm each cried to his own god, and Jonah's captain called on him to do the same (Jonah 1:5-6). The substance of their prayer was that God would think of them and spare them from perishing. People in such situations, if not diverted by this so-called help, which is in fact no help at all, will not lack words to express their minds as far as there is anything of genuine prayer in what they are doing. And beyond that, whatever words are supplied to them are of no use or value. It is possible that when left to move naturally toward God — however unskilled and rough their expressions — a deep impression may be left on their minds, with a reverence for God and a remembrance of their own failure, which may prove useful to them. But constraining and directing the workings of natural religion through a form of words — often ill-suited to their circumstances and entirely disconnected from their feelings — tends only to suppress the workings of an awakened conscience and to return them to their former careless security.

Second, there are those who, through upbringing and the power of conviction from the word by one means or another, have been brought to enough of a sense of God's authority and their own duty that they conscientiously attend to prayer, as to other duties, according to their light. The case of these people will be addressed more fully later, when the whole question of the usefulness of set forms of prayer is taken up. For now I will only say that I cannot believe, without further persuasion, that anyone whose duty it is to pray is unable to express his requests and petitions in words, to the degree that he is genuinely affected in his mind by what he is praying about — and whatever he adds beyond that through some external aid does not belong to prayer. People may, through laziness and other corruptions of mind — especially through neglecting to get their hearts and consciences genuinely moved by the matter and object of prayer — keep themselves in a real or imagined inability in this regard. But since prayer in this kind of person is an effect of common illumination and grace, which also come from the Spirit of God, if such people genuinely and sincerely seek to feel the weight of what they pray for and about, the Spirit will not fail to help them express themselves to the degree that is needed — whether in private or in their households. But those who will never get in the water without floats and supports under them will hardly ever learn to swim. And it cannot be denied that the constant, unvarying use of set forms of prayer can become a significant means of quenching the Spirit and preventing all growth in gifts or grace. When everyone has done his best, that best will be accepted — for it is given according to what he has, not what belongs to someone else.