CHAP. XXIII. Of the qualitie of our speech in our prayer; and of the form which is to be used.

AS touching the quality of our speech; As we need not to be curious in respect of the style, because God looketh to the uprightnesse of the heart rather then the elegancie of the speech, so must we not be more carelesse & negligent for •…he manner of speech then we would be if we were to speak to any mortall man. And because we are but too car∣nall, let us make use of Malachi's rule, chap. 1. 8. Of∣fer it to thy Prince; that is, Let us examine our selves whether we be as carefull to speak unto the Lord as we would be unto a Prince: and herein also let us shew that reverence which we ow unto the Lord. The godly in the Scriptures have been very exqui∣site and accurate in those prayers and Psalmes which are recorded in the Scriptures.

Concerning the form it may be demanded, Whe∣ther* we may use a set form of prayer: for that is denied by our Separatists, insomuch that they hold it unlawfull to pray in that set form which Christ himself hath prescribed. But they are plainly confuted by the words of our Saviour, Luke 11. 2. When ye pray say, Our Father, &c. unlesse they will persist in their contradiction against Christ himself, forbidding us when we pray to say, Our Father.

Besides that prayer of Christ there are other set forms in the Scriptures prescribed to be used in the Church of God. The whole book of the Psalmes was penned and committed to Asaph and other mu∣sicians, Page  136 as is mentioned in divers of their titles, to the end that they might be sung in the congregati∣on. More especially, the ninety second Psalme was penned to be used on the Sabbath-day; and the hundred and second Psalme is A prayer of (or for) the afflicted when he is overwhelmed and poureth out his complaint before the Lord.

But why may not a set form be used? Because the faithf•…l praying in the holy Ghost, as Jude speaketh v. 20. must pray as they are moved by the Spirit, and not as they are provided beforehand.

The assistance of the Spirit is seen not so much in helping our invention, (The gift of invention or conceiving a prayer, is a gift of the Spirit, but a common gift, and not a proper grace of the sanctify∣ing Spirit: for a man of a present wit and good speech wanting the spirit of sanctification may do much that way, especially if he be studied in Divi∣nity) as in these three; 1. in rectifying our judge∣ment, teaching us to ask that which is good for us, especially in time of affliction. For we being led by sense know not what to ask; but the Spirit helpeth our infirmities, and teacheth▪ us to pray according to God, asking those things which tend to his glory and our good. 2. His help is seen in inflaming our affe∣ctions, teaching us to pray with sighs and grones that cannot be expressed, v. 26. And to the same purpose the Prophet Zacharie foretelleth, that the faithfull by the spirit of grace and supplication shall be mo∣ved when they look upon him whom they have pierced, to mourn as one mourneth for his first-born sonne, Zech. 12. 10. 3. The spirit of Adoption crieth Page  137 in our hearts, Abba, Father, that is, teacheth us to pray in faith, and to call upon God as our Father in Christ, Rom. 8. 15, 16. Gal. 4. 6.

Moreover, where they say that they must pray as the Spirit moveth them, they seem with the Enthu∣siasts to look for extraordinary inspirations, and are in the number of those which tempt God: for this conceit of theirs as well taketh away all meditation and preparation beforehand as set prayers. But we are to follow the counsel of the Wise man, Ecclus 18. 23. Before thou prayest prepare thy self, and be not as one that tempteth the Lord.

The promise made the faithfull, that they should not need to study beforehand what they should speak, but that they should speak as the Spirit should move them, is to be understood of the extraordina∣ry gift of Gods Spirit wherewith they were fil∣led in inspiring them in their preachings, apologies and prayers, without their own study and industry. Wherefore as in preaching, to neglect study, and to expect extraordinary inspiration of the Spirit, that we may speak ex tempore as the Spirit moveth, when a man is not upon some present exigent and necessity put to it, is to tempt God; so likewise in prayer. And therefore we must not presume (unlesse it be upon some present necessity) to con∣ceive a long prayer, especially prayer ex tempore, without some former study and meditation used ei∣ther against the instant or in former times; but we must come prepared either with some set form (which notwithstanding with help of meditation we are to vary upon occasions) or with such a form Page  138 as we have conceived in our meditation, that so we may with David call our prayer our meditation. Neither do I doubt, but that a good desire, vow or promise made in prayer upon former deliberation is more accepted of God, and is like to be more constant, and may likewise be uttered with bet∣ter fervency of affection and begged with more assurance of faith then that which is rashly uttered upon a sudden. And therefore Salomon saith, Be not rash with thy mouth, and let not thy heart be hasty to •…tter any word before God, Eccles 5. 1. Neither do I condemn all that seem to pray ex tempore: For as hi•… faculty is to be commended that is so well studied in Divinity and e•…ercised in preaching as that he is able to preach as it were ex tempore; not that he casteth himself upon extraordinary inspira∣tions, but is inabled by the help of his former stu∣dies and exercise: so is his faculty to be commended who is so well studied in Divinity and exercised in applying the severall parts of religion to the use of prayer that he is able as it were ex tempore to con∣ceive a prayer; not that in so doing he casteth him∣self upon the extraordinary inspiration of the holy Spiri•…, but is inabled by the help of his former 〈◊〉 and meditations.

Now if I be asked the question, Whether is* b•…tter, a set form of prayer or a prayer conceived; I answer by distinction: For if they speak of such a prayer as is conceived ex tempore without former study and meditation, by such an one as expecteth extraordinary inspiration, meaning to pray as the spirit shall move him; I answer, that a fet form is Page  139 to be preferred before such an extemporall prayer. First, because it wanteth due reverence of God,* when men dare speak to God quicquid in buccam venerit, whatsoever first cometh into the mouth, when as if they were to speak to their prince or any whom they reverenced, they would use prepa∣ration; and directly against the advice of Salomon, Eccles 5. 1. Secondly, because it is joyned with* the presumptuous fansie of the Enthusiasts and tempting of God. Thirdly, because in prayers* rashly and suddenly made many times things are ut∣tered which beseem not the majestie of God nor are expedient for men. Such sudden prayers are of the mind rather then of the heart. Fourthly,* Though the thing uttered were good without ex∣ception, yet that good which is uttered upon pre∣meditation and mature deliberation is more ac•…ep∣table unto God then that which proceed•…th from a sudden motion.

If they speak of a prayer conceived upon due meditation, I distinguish again, in respect of private prayer of one, and that which is common and publick. For private prayers, that course is to be followed for which most do find themselves 〈◊〉 qualified, being alwayes carefull to avoyd those inconveniences to which either a set form or a con∣ceived prayer is more subject. The set form is more subject to wandering thoughts and want of attention of mind; the conceived, to want of affe∣ction, the powers of the soul being wholly occu∣pied in invention. But for the most this will be found the most behooffull course, to have a set Page  140 form or forms rather for the generall and the many blessings for which we are either to pray or to prayse God ordinarily, whereunto extraordinarily something is to be added as occasion is offered: I say, forms rather, for the avoyding of distraction and wandering thoughts. And because our prayers are defective, it shall be expedient to conclude them with that absolute form which Christ hath taught us.

As for prayers publick and common with others; Though a conceived prayer be more com∣mendable in the speaker if it be performed without spirituall pride and •…stentation, yet a set form or forms is more profitable for the hearers, who with a known form may easily concurre in prayer with the speaker, which in a conceived form unheard of before they cannot so well do. All which I have the rather noted, because I understand that in these times both many hearers do erroneously magnifie extemporall prayers, contemning all set forms; and also the oratours or speakers themselves in great ostentation and spirituall pride affect such variety of extemporall prayers, as if they scorned to use the same form twice; when as our Saviour in the garden is recorded to have prayed thrice and to have used the same form, Matth. 26. 29, 42, 44.