CHAP. XI.] PRESCRIBED FORMS OF PRAYER EXAMINED. 343
of another consideration, but only of the duty of believers as such in their respective stations and conditions.
(2.) It is generally supposed that the use of such forms is of singular advantage unto them that are low and mean in their ability to pray of themselves. I propose it thus because I cannot grant that any [man] who sincerely believeth that there is a God, [and who] is sensible of his own wants and his absolute dependence upon him, is utterly unable to make requests unto him for relief without any help but what is suggested unto him by the working of the natural faculties of his own soul. What men will wilfully neglect is one thing, and what they cannot do, if they seriously apply themselves unto their duty, is an- other. Neither do I believe that [there is] any man who is so far instructed in the knowledge of Christ by the gospel as that he can make use of a composed prayer with understanding, but also that in some measure he is able to call upon God in the name of Christ, with respect unto what he feels in himself and is concerned in; and farther no man's prayers are to be extended. I speak, therefore, of those who have the least measure and lowest degree of this ability, seeing none are absolutely uninterested therein. "Unto this sort of persons I know not of what use these forms are, unless it be to keep them low and mean all the days of their lives; for whereas, both in the state of nature and the state of grace, in one whereof every man is supposed to be, there are certain heavenly sparks suited unto each condition, the main duty of all men is to stir them up and increase them. Even in the remainders of lapsed nature there are " ccelestes igniculi," in notices of good and evil, accusations and apo- logies of conscience. These none will deny but that they ought to be stirred up and increased ; which can be no otherwise done but in their sedulous exercise. Nor is there any such effectual way of their exercise as in the soul's application of itself unto God with respect unto them ; which is done in prayer only. But as for those whom in this matter we principally regard, — that is, professed believers in Jesus Christ, — there is none of them but have such principles of spiri- tual life, and therein of all obedience unto God and communion with him, as, being improved and exercised under those continual supplies of the Spirit which they receive from Christ their head, will enable them to discharge every duty that in every condition or relation is required of them in an acceptable manner. Among these is that of an ability for prayer; and to deny them to have it, supposing them true believers, is expressly to contradict the apostle affirming that " because we are sons, God sendeth forth the Spirit of his Son into our hearts, whereby we cry, Abba, Father." But this ability, as I have showed, is no way to be improved but in and by a constant exercise. Now, whether the use of the forms inquired into, which certainly
344 WORK OF THE HOLY SPIRIT IN PRATER, [BOOK VII.
taketh men off from the exercise of what ability they have, doth not tend directly to keep them still low and mean in their abilities, is not hard to determine.
" But suppose those spoken of are not yet real believers, but only such as profess the gospel, not yet sincerely converted unto God, whose duty also it is to pray on all occasions; these have no such principle or ability to improve, and therefore this advantage is not by them to be neglected." I answer, that the matter of all spiritual gifts is spiritual light; according, therefore, to their measure in the light of the knowledge of the gospel, such is their measure in spiri- tual gifts also. If they have no spiritual light, no insight into the knowledge of the gospel, prayers framed and composed according unto it will be of little use unto them. If they have any such light, it ought to be improved by exercise in this duty, which is of such indispensable necessity unto their souls.
5. But yet the advantage which all sorts of persons may have here- by, in having "the matter of prayer prepared for them and suggested unto them," is also insisted on. "This they may be much to seek in who yet have sincere desires to pray, and whose affections will comply with what is proposed unto them." And this, indeed, would carry a great appearance of reason with it, but that there are other ways appointed of God unto this end, and which are sufficient there- unto, under the guidance, conduct, and assistance of the blessed Spirit, whose work must be admitted in all parts of this duty, unless we intend to frame prayers that shall be an abomination to the Lord. Such are, men's diligent and sedulous consideration of themselves, their spiritual state and condition, their wants and desires; a diligent consideration of the Scrigture, or the doctrine of it in the ministry of the word, whereby they will be both instructed in the whole mat- ter of prayer and convinced of their own concernment therein ; with all other helps of coming to the knowledge of God and themselves; all which they are to attend unto 'who intend to pray in a due man- ner. To furnish men with prayers to be said by them, and so to satisfy their consciences, whilst they live in the neglect of these things, is to deceive them, and not to help or instruct them; and if they do conscientiously attend unto these things, they will have no need of those other pretended helps. For men to live and converse with the world, not once inquiring into their own ways, or reflecting on their own hearts (unless under some charge of conscience, accom- panied with fear or danger) ; never endeavouring to examine, try, or compare their state and condition with the Scripture, nor scarce con- sidering either their own wants or God's promises ; to have a book lie ready for them wherein they may read a prayer, and so suppose they have discharged their duty in that matter; is a course which