Frrom what hath been already said, ‘tis easie to inferre that there are two extreams which usually hinder men from a proficiency in this Gift.
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When they so confine themselves to the help of books and particular set-formes, as not to aime at or attempt after any farther improvement of their own knowledge and abilities in this kind.
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When men depend altogether upon sudden suggestions, as if it were a quenching, or confinement of the Spirit, to be furnished beforehand with matter or expressions for this service.
Unto those that erre in the first kinde, I would suggest these considerations.
First, by way of concession: As for those weaker Christians and new Converts, who have not their hearts enlarged with an ability to expresse their own wants and desires, ‘tis both lawful, and convenient for such to help themselves, not onely in their families, but even in their secret performance of this dutie, by the use of some good book or prescribed form, untill by farther endeavour and experience, they may attain unto some measure of this gift.
Such persons may perhaps finde oftentimes their own case and condition more pithily and affectionately set down in a prayer penn’d by another, then they are able to expresse it themselves. And if the use of such a form do prove a means to warm their affections, and enkindle their graces, certainly then it cannot be justly stiled a quenching of the Spirit. ‘Tis not essential unto the nature of prayer, that it be either read, or rehearsed by memory, or by immediate and sudden suggestion; (these things being such circumstantiall adjuncts, as have not any absolute intrinsecall necessity or unlawfulnesse) but rather that it be delivered with understanding and suitable affections, with humility and confidence, and an inward sense of our conditions. Nor is there any great difference (as they are considered in themselves) betwixt repeating by memory, and reading out of a Book; the memory being but a kinde of invisible Book for the register of our thoughts, though in this case it should be specially remembred, that in the use of such prescript formes, to which a man has been accustomed, he ought to be narrowly watchfull over his own heart, for fear of that lip-service, and formality, which in such cases we are more especially exposed unto. This I thought good to premise for the removall of prejudice on the one hand.
But now in the second place, for any one so to set down and satisfie himself with his Book-Prayer, or some prescript form, as to go no farther, this were still to remain in his Infancy, and not to grow up in his new nature: This would be as if a man who had once need of crutches, should alwayes afterwards make use of them, and so necessitate himself to a continual impotence. ‘Tis the duty of every Christian to grow and increase in all the parts of Christianity; as well gifts as graces, to exercise and improve every holy gift, and not to stifle any of those abilities wherewith God has endowed them. Now how can a man be said to live suitable unto these rules, who does not put forth himself in some attempts, and endeavours of this kinde? and then besides, how can such a man suit his desires unto several emergencies? What one sayes of counsel to be had from books, may be fitly applied to this Prayer by book; That ‘tis commonly of it self, something flat and dead, floating for the most part too much in generalities, and not particular enough for each severall occasion. There is not that life and vigour in it, to engage the affections, as when it proceeds immediately from the soul it self, and is the natural expression of those particulars, whereof we are most sensible.
And if it be a fault not to strive and labour after this gift, much more is it to jeer and despise it by the name of ex tempore Prayer, and praying by the Spirit; which expressions (as they are frequently used by some men by way of reproach) are for the most part a sign of a prophane heart, and such as are altogether strangers from the power and comfort of this duty.
Whereas ‘tis commonly objected by some, that they cannot so well joyn in an unknown form, with which they are not beforehand acquainted; I answer; that’s an inconsiderate objection, and does oppose all kinde of formes that are not publikely prescribed. As a man may in his judgement assent unto any divine truth delivered in a Sermon, which he never heard before; So may he joyn in his affections unto any holy desire in a Prayer, which he never heard before. If he who is the mouth of the rest, shall through imprudence deliver that which we cannot approve of, God does not look upon it as our Prayer, if our desires do not say Amen to it.
If it be again objected, that this ability of praying without Book, may perhaps be fit for Ministers, and such as are of more eminent learning and knowledge, but is not to be expected from others.