THINGS LAWFUL; and above all, the best things. 1 Kings iii. 11, 12. "because thou hast asked this thing, and hast not asked for thyself long life, neither hast asked riches for thyself, nor hast asked the life of thine enemies, but hast asked for thyself understanding to discern judgement; behold, I have done according to thy words." Matt. vi. 33. "seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.”

UNDER THE GUIDANCE OF THE HOLY SPIRIT. Zech. xii. 10. "I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications." Rom. viii. 26, 27. "likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought." Eph. vi. 18. "praying always.... in the Spirit." Jude 20. "praying in the Holy Ghost;" that is, quickening and calling into action, as much as possible, the gift of the Holy Ghost within us.

8

The Lord's Prayer was intended rather as a model of supplication, than as a form to be repeated verbatim by the apostles, or by Christian churches at the present day. Hence the superfluousness of set forms of worship; seeing that, with Christ for our master, and the Holy Spirit for our assistant in prayer, we can have no need of any human aid in either respect.

8 If the Lord's Prayer had been "the warrant or pattern of set liturgies," as is here affirmed, why was neither that prayer, nor any other set form ever after used, or so much as mentioned by the apostles, much less commended to our use?' Answer to Eikon Basilike. Prose Works, I. 431. See this answered by Mede, Book I. Discourse 1. on Matt. vi. 9. 9 Conformably with his opinions on this subject, Milton ascribes extemporaneous effusions to our first parents :

Lowly they bow'd adoring, and began
Their orisons, each morning duly paid
In various style; for neither various style
Nor holy rapture wanted they to praise
Their Maker, in fit strains pronounc'd, or sung

Unmeditated.

Paradise Lost, V. 144.

'It is not the goodness of matter, therefore, which is not, nor can be, owed to the liturgy, that will bear it out, if the form, which is the essence of it, be fantastic and superstitious, the end sinister, and the imposition violent.' Animadversions on the Remonstrant's Defence. Prose Works, III. 59. Neither can any true Christian find a reason why liturgy should be at all admitted, a prescription not imposed or practised by those first

REVERENTLY. Reverence comprehends, first, the internal affection of the mind, and secondly, the voice and outward deportment of the body.

66

first

Under the former is included, first, that we ask every thing aright, that is to say, to a right end. James iv. 3. "ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts." Secondly, that our supplications proceed from a pure and penitent heart. Hence 2 Sam. xxii. 42. they looked, but there was none to save; even unto Jehovah, but he answered them not." Psal. lxvi. 18. "if I regard iniquity in my heart, Jehovah will not hear me." Isai. i. 16— 18. "wash you, make you clean.... come now, and let us reason together-." Ezek. viii. 18. "though they cry in mine ears with a loud voice, yet will I not hear them." xx. 30, 31. are ye polluted, after the manner of your fathers? and shall I be inquired of by you?" John ix. 31. "God heareth not sinners.' Thirdly, that we pray in a spirit of kindness and forgiveness towards our brethren. Matt. v. 24. "leave there thy gift before the altar, and go thy way; be reconciled to thy brother—." vi. 12. " 'forgive us our debts, as we forgive our debtors." See also xviii. 23. the parable of the two debtors. 1 Tim. ii. 8. "I will therefore that men pray every where, lifting up holy hands, without wrath and doubting." Fourthly, that we seek the Lord early. Prov. i. 24-28. "because I have called, and ye refused. . . they shall call upon me, but I will not answer.' Psal. xxxii. 6. "for this shall every one that is godly pray unto thee in a time when thou mayest be found.' Isai. İv. 6. "seek ye Jehovah, while he may be found." Fifthly, that we pray with all humility. Luke xviii. 9, &c. "standing afar off.... saying, God be merciful to me a sinner." Sixthly, that we pray earnestly; see the parable of the man who came to borrow bread of his friend, Luke xi. 5. and of the unjust judge, xviii. 2, &c. Lastly, that we persevere in prayer. Coloss. iv. 2. "continue in prayer."

founders of the church, who alone had that authority,' &c. Answer to Eikon Basilike, I. 430. Compare also the whole of the chapter entitled On the Ordinance against the Common Prayer Book,' from which the last quotation is taken. On the other side of the question see Heylin's Ecclesia Vindicata, Bp. Jeremy Taylor's Apology for authorised and set Forms of Liturgy. Works, Vol. 7. Hammond's View of the New Directory.

It is not necessary that our prayers should be always audible; the silent supplication of the mind, whispers, even groans and inarticulate exclamations in private prayer, are available.' Exod. xiv. 15. "Jehovah said unto Moses, Wherefore criest thou unto me?" though he was saying nothing with his lips, and only praying inwardly. 1 Sam. i. 13. "now Hannah, she spake in her heart; only her lips moved, but her voice was not heard." Thus, too, our devotions will be less conspicuous; according to the command, Matt. vi. 6.

Prayer may be offered either alone, or in company. Christ appears seldom to have prayed in conjunction with his disciples, or even in their presence, but either wholly alone, or at some distance from them. It is moreover evident that the precepts, Matt. vi. have reference to private prayer alone. When however he inculcated on his disciples the duty of prayer in general, he gave no specific direction whether they should pray alone, or with others. It is certain that they were in the frequent practice of praying in assemblies; sometimes individually, each framing within himself his own particular petition relative to some subject on which they had agreed in common, Matt. xviii. 19. sometimes by the mouth of one chosen from their number, who spoke in the name of the rest; both which modes of prayer appear to have been used indiscriminately by the primitive Christians. Acts ii. 42. "in breaking of bread and in prayers." iv. 24. "they lifted up their voice to God with one accord, and said." xii. 12. "where many were gathered together praying." xvi. 13. 'by a river side, where prayer was wont to be made." xx.

1

.Sighs now breath'd

Unutterable, which the spirit of prayer

Inspir'd, and wing'd for heav'n with speedier flight

Now therefore bend thine ear

Than loudest oratory.

Paradise Lost, XI. 5.

'Though we know not what to pray as we ought, yet he with sighs un

utterable by any words, much less by a stinted liturgy, makes intercession for us.' Answer to Eikon Basilike. I. 433.

VOL. V.

dwelling in us Prose Works,

D

36. "he kneeled down and prayed with them all.” xxi. 5. “he kneeled down on the shore and prayed." 1 Cor. xiv. 15, 16. "I will pray with the understanding.... how shall he.... say Amen at thy giving of thanks ?"

Hence the impropriety of offering up public prayer in an unknown tongue, 1 Cor. xiv. 15, 16, as above; inasmuch as in public prayer consent is necessary.2 Matt. xviii. 19. “if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them."

Both in private and in public prayer, vain repetitions and empty words are to be avoided. Matt. vi. 7. Eccles. v. 2. “be not rash with thy mouth, and let not thine heart be hasty to utter anything before God, for God is in heaven, and thou upon earth, therefore let thy words be few." Such repetitions, however, as proceed from vehement emotion of mind, are not to be accounted vain.3 Mark xvi. 39. " again he went away and prayed, and spake the same words."

No particular posture of the body in prayer was enjoined, even under the law. 2 Sam. vii. 18. "then went king David

2 It is his promise also that where two or three gathered together in his name shall agree to ask him anything, it shall be granted, for he is there in the midst of them.' Answer to Eikon Basilike. Prose Works,

I. 433.

3There is a large difference in the repetition of some pathetical ejaculation raised out of the sudden earnestness and vigour of the inflamed soul, (such as was that of Christ in the garden) from the continual rehearsal of our daily orisons; which if a man shall kneel down in a morning, and say over, and presently in another part of the room kneel down again, and in other words ask but still for the same things as it were out of one inventory, I cannot see how he will escape the heathenish tautology of multiplying words, which Christ himself, that has the putting up of our prayers, told us would not be acceptable in heaven.' Animadversions upon the Remonstrant's Defence, III. 55. Compare on this point, and indeed on the whole subject of this chapter, Hammond's Practical Catechism, Book iii. Sect. 3.

4 Adam and Eve are represented in Paradise Lost as praying, sometimes in a standing posture, sometimes kneeling, sometimes prostrate : Thus they, in lowliest plight repentant stood, Praying. XI. 1.

where all the commentators have mistaken the true import of the phrase.

Since I thought

By prayer th' offended Deity to appease,

Kneel'd, and before him humbled all my heart. Ibid. 148.

They forthwith to the place

Repairing where he judg'd them, prostrate fell

Before him reverent, and both confess'd

Humbly their faults, and pardon begg'd. X. 1098.

in, and sat before Jehovah, and he said." xii. 16. "he lay all night upon the earth." Psal. xcv. 6. "O come, let us worship and bow down, let us kneel before Jehovah our maker. cxlix. 5. "let them sing aloud upon their beds." 1 Kings viii. 22. "Solomon stood before the altar of Jehovah." v. 54. "he arose from kneeling on his knees." See also 2 Chron. vi. 12, 13, xx. 5. "Jehoshaphat stood in the congregation of Judah—.” v. 13. “ all Judah stood before Jehovah." Dan. vi. 10. " he kneeled upon his knees and prayed." Luke xviii. 13. "the publican standing afar off.

5

Connected with the posture of the body, is the deportment to be observed in prayer. On this subject St. Paul says, 1 Cor. xi. 4. " every man praying or prophesying having his head covered, dishonoureth his head, but every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head." Why was this? Because at that time covering the head was, with both sexes alike, a token of subjection; on which account it was usual for men to pray or prophesy with their heads uncovered. Now, on the contrary, since the covering the head has become a token of authority, and the uncovering it of submission, it is the custom with most churches, especially those of Europe, in compliance not so much with the letter as with the spirit of the law (which is always to be preferred), to worship God uncovered, as being the mark of reverence prescribed by modern custom; but to prophesy covered, in token of the authority with which the speaker is invested; and likewise to listen to his instructions covered, as the deportment most emblematic, according to modern ideas, of our freedom and maturity as sons of God." On the other hand, it will be easily inferred from hence, that in countries where the cold is intense, as Livonia or Russia, or where custom will not allow the head to be uncovered without great impropriety, as in Asia or Africa. 5 She as a veil down to the slender waist

Her unadorned golden tresses wore

Subjection.

which implied

Paradise Lost, IV. 304.

See 1 Cor. xi. 15. her hair is given her for a covering, where the marginal reading is for a veil.

6

Severe, but in true filial freedom plac'd.

Sanctitude severe and pure,

Paradise Lost, IV. 293.