CHAP. XI.] PRESCRIBED FORMS OF PRAYER EXAMINED. 341
than others can who are not so clearly enlightened as they are, nor have had the experience which they have had. For those prayers, as they are called, which men without such light and experience com- pose of phrases and expressions gathered up from others, taken out of the Scripture, or invented by themselves, and cast into a contex- ture and method such as they suppose suited unto prayer in general, be they never so well worded, so quaint and elegant in expression, are so empty and jejune as that they can be of no manner of use unto any, unless to keep them from praying whilst they live ; and of such we have books good store filled withal, easy enough to be composed by such as never in their lives prayed according to the mind of God. From the former sort much may be learned, as they doctrinally ex- hibit the matter and arguments of prayer; but the composition of them for others, to be used as their prayers, is that which no man hath any promise of peculiar spiritual assistance in, with respect unto prayer in particular.
2. No man hath any promise o"the Spirit of grace and supplication to enable him to compose a form or forms of prayer for himself The Spirit of God helps us to pray, not to make prayers in that sense. Suppose men, as before, in so doing may have his assistance in general, as in. other studies and endeavours, yet they have not that especial assistance which he gives as a Spirit of grace and suppli- cation, enabling us to cry, " Abba, Father;" for men do not com- pose forms of prayer, however they may use them, by the immediate actings of faith, love, and delight in God, with those other graces which he excites and acts in those supplications which are according to the divine will. Nor is God the immediate object of the actings of the faculties of the souls of men in such a work. Their inven- tions, memories, judgments, are immediately exercised about their present composition, and there they rest. Wherefore, whereas the exercise of grace immediately on God in Christ/ under the formal notion of prayer, is no part of men's work or design when they com- pose and set down forms for themselves or others, if any so do they are not under a promise of especial assistance therein in the manner before declared.
3. As there is no assistance promised unto the composition of such forms, so it is no institution of the law or gospel. Prayer itself is a duty of the law of nature, and being of such singular and indispen- sable use unto all persons, the commands for it are reiterated in the Scripture beyond those concerning any other particular duty what- ever; and if it hath respect unto Jesus Christ, with sundry ordin- ances of the gospel to be performed in his name, it falls under a new divine institution. Hereon are commands given us to pray, to pray continually without ceasing, to pray and faint not, to pray for our-
342 WORK OF THE HOLY SPIRIT IN PRAYER. [BOOK Vn.
selves, to pray for one another, in our closets, in our families, in the assemblies of the church; but as for this work of making or compos- ing forms of prayers for ourselves, to be used as prayers, there is no command, no institution, no mention in the scriptures of the Old Testament or the New. It is a work of human extract and original, nor can any thing be expected from it but what proceeds from that fountain. A blessing possibly there may be upon it, but not such as issueth from the especial assistance of the Spirit of God in it, nor from any divine appointment or institution whatever. But the reader must observe that I do not urge these things to prove forms of prayer unlawful to be used, but only at present declare their nature and original, with respect unto that work of the Holy Spirit which we have described.
4. This being the original of forms of prayer, the benefit and advantage which is in their use, which alone is pleadable in their behalf, comes next under consideration. And this may be done with respect unto two sorts of persons: — (1.) Such as have the gift or ability of free prayer bestowed on them, or however have attained it. (2.) Such as are mean and low in this ability, and therefore in- competent to perform this duty without that aid and assistance of them. And unto both sorts they are pleaded to be of use and ad- vantage.
(1.) It is pleaded that there is so much good and so much advan- tage in the use of them that it is expedient that those who can pray otherwise unto their own and others' edification yet ought sometimes to use them. What this benefit is hath not been distinctly declared, nor do I know nor can I divine wherein it should consist. Sacred things are not to be used merely to show our liberty. And there seems to be herein a neglect of stirring up the gift, if not also the grace of God, in those who have received them. " The manifestation of the Spirit is given to every one to profit withal;" and to forego its exercise on any just occasion seems not warrantable. We are bound at all times, in the worship of God, to serve him with the best that we have ; and if we have a male in the flock, and do sacrifice that which, in comparison thereof, is a corrupt thing, we are deceivers. Free prayer, unto them who have an ability for it, is more suited to the nature of the duty in the light of nature itself, and to Scripture com- mands and examples, than the use of any prescribed forms. To omit, therefore, the exercise of a spiritual ability therein, and voluntarily to divert unto the other relief, — which yet, in that case at least, is no relief, — doth not readily present its advantage unto a sober conside- ration. And the reader may observe that at present I examine not what men or churches may agree upon by common consent, as judg- ing and avowing it best for their own edification, which is a matter