Wherefore, the foundation of the whole ensuing discourse is laid in the consi- deration and exposition of some of those texts of Scripture wherein these things are expressly revealed and proposed unto us, for to insist on them all were endless. This we principally labour in, as that whereby not only must the controversy be finally determined, but the persons that manage it be eternally judged. What is added concerning the experience of them that do believe the truth herein claims no more of argument unto them that have it not than it hath evidence of proceed- ing from and being suited unto those divine testimonies. But whereas the things that belong unto it are of great moment unto them who do enjoy it, as containing the principal acts, ways, and means of our intercourse and communion with God by Christ Jesus, they are here somewhat at large, on all occasions, insisted on, for
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the edification of those whose concernment lieth only in the practice of the duty itself. Unless, therefore, it can be proved that the testimonies of the Scripture produced and insisted on do not contain that sense and understanding which the words do determinately express (for that only is pleaded), or that some have not an experience of the truth and power of that sense of them, enabling them to live unto God in this duty according to it, all other contests about this matter are vain and useless.
But yet there is no such work of the Holy Spirit pleaded herein as should be absolutely inconsistent with or condemnatory of all those outward aids of prayer by set composed forms which are almost everywhere made use of; for the device being ancient, and in some degree or measure received generally in the Christian world (though a no less general apostasy in many things from the rule of truth at the same time, in the same persons and places, cannot be denied), I shall not judge of what advantage it. may be or hath been unto the souls of men, nor what accept- ance they have found therein, where it is not too much abused. The substance of what we plead from Scripture and experience is only this, That whereas God hath graciously promised his Holy Spirit, as a Spirit of grace and supplications, unto them that do believe, enabling them to pray according to his mind and will, in all the circumstances and capacities wherein they arc, or which they may be called unto, it is the duty of them who are enlightened with the truth hereof to ex- pect those promised aids and assistances in and unto their prayers, and to pray according to the ability which they receive thereby. To deny this to be their duty, or to deprive them of their liberty to discharge it on all occasions, riseth up in direct opposition unto the divine instruction of the sacred word.
But, moreover, as was before intimated, there are some generally-allowed prin- ciples, which, though not always duly considered, yet cannot at any time be mo- destly denied, that give direction towards the right performance of our duty herein ; and they are these that follow : —
1. It is the duty of every man to pray for himself. The light of nature, mul- tiplied divine commands, with our necessary dependence on God and subjection unto him, give life and light unto this principle. To own a Divine Being is to own that which is to be prayed unto, and that it is our duty so to do.
2. It is the duty of some, by virtue of natural relation or of office, to pray with and for others also. So is it the duty of parents and masters of families to pray with and for their children and households. This also derives from those great principles of natural light that God is to be worshipped in all societies of his own erection, and that those in the relations mentioned are obliged to seek the chiefest good of them that are committed unto their care; and so is it frequently enjoined in the Scripture. In like manner it is the duty of ministers to pray with and for their flocks, by virtue of especial institution. These things cannot be, nor, so far as I know of, are questioned by any; but practically the most of men live in an open neglect of their duty herein. Were this but diligently attended unto, from the first instance of natural and moral relations unto the instituted offices of ministers and public teachers, we should have less contests about the na- ture and manner of praying than at present we have. It is holy practice that must reconcile differences in religion, or they will never be reconciled in this world.
3. Every one who prayeth, either by himself and for himself, or with others and for them, is obliged, as unto all the uses, properties, and circumstances of prayer, to pray as well as he is able; for by the light of nature every one is obliged in all instances to serve God with his best. The confirmation and exemplification hereof was one end of the institution of sacrifices under the Old Testament; for it was ordained in them that the chief and best of every thing was to be offered unto