[Pryr-2.3-1] Rust. I have brought again with me,
Gentlemen, my silent Friend, Humanus, and upon the same Condition of
being silent still. But though his Silence is the same, yet he is quite
altered. For this twenty Years I have known him to be of an even cheerful
Temper, full of Good-nature, and even quite calm and dispassionate in his
Attacks upon Christianity, never provoked by what was said either against his
Infidelity, or in Defence of the Gospel. He used to boast of his being free
from those four Passions and Resentments, which, he said, were so easy to be
seen, in many or most Defenders of the Gospel-Meekness. But now he is morose,
peevish, and full of Chagrin, and seems to be as uneasy with himself, as with
every Body else: whatever he says, is rash, satirical, and wrathful. I tell
him, but he won’t own it, that his Case is this: the Truth has touched him;
but it is only so far, as to be his Tormentor. It is only as welcome to
him, as a Thief that has taken from him all his Riches, Goods, and
Armour, wherein he trusted. The Christianity he used to oppose is vanished;
and therefore all the Weapons he had against it, are dropped out of his Hands.
It now appears to stand upon another Ground, to have a deeper Bottom, and
better Nature, than what he imagined; and therefore he, and his Scheme of
Infidelity, are quite disconcerted. But though his Arguments have thus lost
all their Strength, yet his Heart is left in the State it was; it
stands in the same Opposition to Christianity as it did before, and yet
without any Ideas of his Brain to support it. And this is the true Ground of
his present, uneasy, peevish State of Mind. He has nothing now to subsist
upon, but the resolute Hardness of his Heart, his Pride, and
Obstinacy. These he cannot give up by the force of his Reason; his
Heart cannot bear the Thoughts of such a Sacrifice; and yet he feels and
knows, that he has no Strength left, but in a settled Hardness, Pride and
Obstinacy, to continue as he is.— These, I own, are severe and hard Words:
But, hard as they are, I am sure Humanus knows, that they proceed from
the Softness and Affection of my Heart towards him, from a compassionate Zeal
to show him where his Malady lies, and the Necessity of overcoming himself,
before he can have the Blessing of Light, and Truth, and Peace. Though it is
with some Reluctance, yet I have chosen thus to make my Neighbour known both
to himself, and to you, that you may speak of such Matters as may give the
best Relief to the State he is in.
[Pryr-2.3-2] Theoph. Indeed, Rusticus, I much
approve of the Spirit you have here shown, with regard to your Friend, and
hope he will take in good Part all that you have said. As for me, I embrace
him with the utmost Tenderness of Affection. I feel and compassionate the
trying State of his Heart, and have only this one Wish, that I could pour the
heavenly Water of Meekness, and the Oil of Divine Love, into it. Let us force
him to know, that we are the Messengers of Divine Love to him; that we seek
not ourselves, nor our own Victory, but to make him victorious over his own
Evil, and become possessed of a new Life in God. His Trial is the greatest and
hardest that belongs to human Nature: And yet it is absolutely necessary to be
undergone.
[Pryr-2.3-3] Nature must become a Torment and Burden to
itself, before it can willingly give itself up to that Death, through which
alone it can pass into Life. There is no true and real Conversion,
whether it be from Infidelity, or any other Life of Sin, till a Man comes to
know, and feel, that nothing less than his whole Nature is to be parted
with, and yet finds in himself no Possibility of doing it. This is the
Inability that can bring us at last to say, with the Apostle, When I am
weak, then am I strong. This is the Distress that stands near to the Gate
of Life; this is the Despair by which we lose all our own Life, to find a new
one in God. For here, in this Place it is, that Faith, and Hope,
and true Seeking to God and Christ, are born. —But till all is Despair in
ourselves, till all is lost that we had any Trust in as our own; till then,
Faith and Hope, and turning to God in Prayer, are only things learnt and
practiced by Rule and Method; but they are not born in us, are
not living Qualities of a new Birth, till we have done feeling any
Trust or Confidence in ourselves. Happy therefore is it for your Friend
Humanus, that he is come thus far, that everything is taken from him on
which he trusted, and found Content in himself. In this State, one Sigh
or Look, or the least Turning of his Heart to God for Help,
would be the Beginning of his Salvation. Let us therefore try to improve this
happy Moment to him, not so much by Arguments of Reason, as by the Arrows of
that Divine Love which overflows all Nature and Creature.
[Pryr-2.3-4] For Humanus, though hitherto without
Christ, is still within the Reach of Divine Love: He belongs to God; God
created him for himself, to be an Habitation of his own Life, Light, and Holy
Spirit; and God has brought him and us together, that the lost Sheep may be
found, and brought back to its heavenly Shepherd.
[Pryr-2.3-5] Oh Humanus, Love is my Bait; you
must be caught by it; it will put its Hook into your Heart, and force you to
know, that of all strong Things, nothing is so strong, so irresistible, as
Divine Love.
[Pryr-2.3-6] It brought forth all the Creation; it kindles all
the Life of Heaven; it is the Song of all the Angels of God. It has redeemed
all the World; it seeks for every Sinner upon Earth; it embraces all the
Enemies of God; and from the Beginning to the End of Time, the one Work of
Providence, is the one Work of Love.
[Pryr-2.3-7] Moses and the Prophets, Christ and his
Apostles, were all of them Messengers of Divine Love. They came to kindle a
Fire on Earth, and that Fire was the Love which burns in Heaven. Ask what God
is? His name is Love; he is the Good, the Perfection, the Peace, the Joy, the
Glory, and Blessing, of every Life. Ask what Christ is? He is the universal
Remedy of all Evil broken forth in Nature and Creature. He is the
Destruction of Misery, Sin, Darkness, Death, and Hell. He is the
Resurrection and Life of all fallen Nature. He is the unwearied
Compassion, the long-suffering Pity, the never-ceasing Mercifulness of God to
every Want and Infirmity of human Nature.
[Pryr-2.3-8] He is the Breathing forth of the Heart, Life, and
Spirit of God, into all the dead Race of Adam. He is the Seeker, the
Finder, the Restorer, of all that was lost and dead to the Life of God. He is
the Love, that, from Cain to the End of Time, prays for all its Murderers; the
Love that willingly suffers and dies among Thieves, that Thieves may have a
Life with him in Paradise; the Love that visits Publicans, Harlots, and
Sinners, that wants and seeks to forgive, where most is to be forgiven.
[Pryr-2.3-9] Oh, my Friends, let us surround and encompass
Humanus with these Flames of Love, till he cannot make his Escape from
them, but must become a willing Victim to their Power. For the universal God
is universal Love; all is Love, but that which is hellish and earthly. All
Religion is the Spirit of Love; all its Gifts and Graces are the Gifts and
Graces of Love; it has no Breath, no Life, but the Life of Love. Nothing
exalts, nothing purifies, but the Fire of Love; nothing changes Death into
Life, Earth into Heaven, Men into Angels, but Love alone. Love breathes the
Spirit of God; its Words and Works are the Inspiration of God.
It speaketh not of itself, but the Word, the eternal Word of God
speaketh in it; for all that Love speaketh, that God speaketh, because Love is
God. Love is Heaven revealed in the Soul; it is Light, and Truth; it is
infallible; it has no Errors, for all Errors are the Want of Love. Love has no
more of Pride, than Light has of Darkness; it stands and bears all its Fruits
from a Depth, and Root of Humility. Love is of no Sect or Party; it neither
makes, nor admits of any Bounds; you may as easily enclose the Light, or shut
up the Air of the World into one Place, as confine Love to a Sect or Party. It
lives in the Liberty, the Universality, the Impartiality
of Heaven. It believes in one, holy, catholic God, the God of all Spirits; it
unites and joins with the catholic Spirit of the one God, who unites with all
that is good, and is meek, patient, well-wishing, and long-suffering over all
the Evil that is in Nature and Creature. Love, like the Spirit of God, rideth
upon the Wings of the Wind; and is in Union and Communion with all the Saints
that are in Heaven and on Earth. Love is quite pure; it has no By-ends; it
seeks not its own; it has but one Will, and that is, to give itself
into everything, and overcomes all Evil with Good. Lastly, Love is the
Christ of God; it cometh down from Heaven; it regenerateth the Soul
from above; it blotteth out all Transgressions; it taketh from Death its
Sting, from the Devil his Power, and from the Serpent his Poison. It healeth
all the Infirmities of our earthly Birth; it gives Eyes to the Blind, Ears to
the Deaf, and makes the Dumb to speak; it cleanses the Lepers, and casts out
Devils, and puts Man in Paradise before he dies. It liveth wholly to the Will
of him, of whom it is born; its Meat and Drink is, to do the Will of God. It
is the Resurrection and Life of every Divine Virtue, a fruitful Mother of true
Humility, boundless Benevolence, unwearied Patience, and Bowels of Compassion.
This, Rusticus, is the Christ, the Salvation, the Religion of Divine
Love, the true Church of God, where the Life of God is found, and lived, and
to which your Friend Humanus is called by us. We direct him to nothing
but the inward Life of Christ, to the Working of the Holy Spirit of God, which
alone can deliver him from the Evil that is in his own Nature, and give him a
Power to become a Son of God.
[Pryr-2.3-10] Rust. My Neighbour has infinite Reason to
thank you, for this lovely Draught you have given of the Spirit of Religion;
he cannot avoid being affected with it. But pray let us now hear how we are to
enter into this Religion of Divine Love, or rather what God has done to
introduce us into it, and make us Partakers again of his Divine Nature.
[Pryr-2.3-11] Theoph. The first Work, or Beginning of
this redeeming Love of God, is in that Immanuel, or God with us, given
to the first Adam, as the Seed of the Woman, which in him, and
all his Posterity, should bruise the Head, and overcome the Life of the
Serpent in our fallen Nature. This is Love indeed, because it is universal,
and reaches every Branch of the human Tree, from the first to the last Man,
that grows from it. Miserably as Mankind are divided, and all at War with one
another, everyone appropriating God to themselves, yet they all have
but one God, who is the Spirit of all, the Life of all, and the Lover of all.
Men may divide themselves, to have God to themselves; they may hate and
persecute one another for God's sake; but this is a blessed Truth, that
neither the Hater, nor the Hated, can be divided from the one, holy, catholic
God, who with an unalterable Meekness, Sweetness, Patience, and Good-will
towards all, waits for all, calls them all, redeems them all, and comprehends
all in the outstretched Arms of his catholic Love. Ask not therefore how we
shall enter into this Religion of Love and Salvation; for it is itself entered
into us, it has taken Possession of us from the Beginning. It is
Immanuel in every human Soul; it lies as a Treasure of Heaven, and
Eternity in us; it cannot be divided from us by the Power of Man; we cannot
lose it ourselves; it will never leave us nor forsake us, till with our last
Breath we die in the Refusal of it. This is the open Gate of our Redemption;
we have not far to go to find it. It is every Man's own Treasure; it is a Root
of Heaven, a Seed of God, sown into our Souls by the Word of God; and,
like a small Grain of Mustard-seed, has a Power of growing to be a Tree of
Life. Here, my Friend, you should, once for all, mark and observe,
where and what the true Nature of Religion is; for here it is
plainly shown you, that its Place is within; its Work and Effect is
within; its Glory, its Life, its Perfection, is all within; it is
merely and solely the raising of a new Life, new Love, and a new Birth, in the
inward Spirit of our Hearts. Religion (which is solely to restore Man to his
first and right State in God) had its Beginning, and first Power, from the
Seed of the Woman, the Treader on the Serpent's Head; and therefore all
its Progress, from its Beginning to its last finished Work, is, and can be
nothing else, but the growing Power and Victory of the Seed of the
Woman, over all the Evil brought by the Serpent into human Nature. For the
Seed of the Woman is the Spirit, and Power, and Life of God, given or breathed
again into Man, to be the Raiser and Redeemer of that first Life, which he had
lost. This was the spiritual Nature of Religion in its first Beginning,
and this alone is its whole Nature to the End of Time; it is nothing
else, but the Power, and Life, and Spirit of God, as Father, Son, and
Holy Spirit, working, creating, and reviving Life in the fallen Soul,
and driving all its Evil out of it. This is the true Rock, on which the Church
of Christ is built; this is the one Church out of which there is no
Salvation, and against which the Gates of Hell can never prevail.
[Pryr-2.3-12] Here therefore we are come to this firm
Conclusion, that let Religion have ever so many Shapes, Forms, or
Reformations, it is no true Divine Service, no proper
Worship of God, has no Good in it, can do no Good to Man, can remove no
Evil out of him, raise no Divine Life in him, but so far as it serves,
worships, conforms, and gives itself up to this Operation of the
holy, triune God, as living and dwelling in the Soul. Keep close to this Idea
of Religion, as an inward, spiritual Life in the Soul; observe all its Works
within you, the Death and Life that are found there; seek for no Good, no
Comfort, but in the inward Awakening of all that is holy and heavenly in your
Heart; and then, so much as you have of this inward Religion, so much you have
of a real Salvation. For Salvation is only a Victory over Nature; so far as
you resist and renounce your own vain, selfish, and earthly Nature, so far as
you overcome all your own natural Tempers of the old Man, so far God enters
into you, lives, and operates in you, he is in you the Light, the Life, and
the Spirit, of your Soul; and you are in him that new Creature, that worships
him in Spirit, and in Truth. For Divine Worship or Service is, and can be only
performed by being like-minded with Christ; nothing worships God, but
the Spirit of Christ his beloved Son, in whom he is well pleased. This is as
true, as that no Man hath known the Father, but the Son, and he to whom the
Son revealeth him. Look now at any thing as Religion, or Divine Service,
but a strict, unerring Conformity to the Life and Spirit of Christ, and then,
though every Day was full of Burnt-offerings, and Sacrifices, yet you would be
only like those Religionists, who drew near to God with their Lips, but
their Hearts were far from him.
[Pryr-2.3-13] For the Heart is always far from God, unless the
Spirit of Christ be alive in it. But no one has the living Spirit of Christ,
but he who in all his Conversation walketh, as he walked. Consider these Words
of the Apostle, My little Children, of whom I travail in Birth, till Christ
be formed in you. This is the Sum total of all, and, if this is wanting,
all is wanting. Again, says he, He is not a Jew, which is one outwardly.—
Circumcision is nothing, and Uncircumcision is nothing, but the new Creature
is all. Nay, see how much further he carries this Point, in the following
Words: Though I speak with the Tongues of Men and Angels, though I have the
Gift of Prophecy, though I have all Faith, so that I could remove Mountains,
&c. and have not Charity (that is, have not the Spirit of
Christ) it profiteth me nothing. For by Charity here, the
Apostle means neither more nor less, but strictly that same Thing, which, in
other Places, he calls the new Creature, Christ formed in us, and our
being led by the Spirit of Christ. According to the Apostle, nothing availeth
but the new Creature, nothing availeth but the Spirit of Charity here
described; therefore this Charity, and the new Creature, are only two
different Expressions of one and the same Thing, viz., the
Birth, and Formation of Christ in us. Thus saith he, If any
Man have not the Spirit of Christ, he is none of his; nay, though he could
say of himself (as our Lord says many will) Have I not prophesied in the Name
of Christ, cast out Devils, and done many wonderful Works? yet such a one not
being led by the Spirit of Christ, is that very man, whose high State
the Apostle makes to be a mere Nothing, because he hath not that Spirit of
Charity, which is the Spirit of Christ. Again, There is no Condemnation to
those, who are in Christ Jesus; therefore to be in Christ Jesus, is to
have that Spirit of Charity, which is the Spirit, and Life, and Goodness of
all Virtues. Now here you are to observe, that the Apostle no more rejects
all outward Religion, when he says Circumcision is nothing, than
he rejects Prophesying, and Faith, and Alms-giving, when
he says they profit nothing; he only teaches this solid Truth, that the
Kingdom of God is within us, and that it all consists in the State of our
Heart; and that therefore all outward Observances, all the most specious
Virtues, profit nothing, are of no Value, unless the hidden Man of the Heart,
the new Creature, led by the Spirit of Christ, be the Doer of them.
[Pryr-2.3-14] Thus, says he, They who are led by the Spirit
of God, are the Sons of God. And therefore none else, be they who, or
where, or what they will, Clergy, or Laity, none are, or can be, Sons of God,
but they who give up themselves entirely to the Leading and Guidance of, the
Spirit of God, desiring to be moved, inspired, and governed solely by it.
[Pryr-2.3-15] Again, We are of the Circumcision, who
worship God in Spirit; and to show, that this is not a vain Pretence, he
says in another Place, The Manifestation of the Spirit is given to every
Man to profit withal. Therefore no Profit from anything else; all
Preaching and Hearing is vain, and all Preachers and Hearers stand chargeable
with the Vanity of their religious Performances, who think of Preaching, or
Hearing profitably, any other Way, or by any other Power, than in and
by the Holy Spirit of God dwelling and working in them. Thus again, If the
Spirit of him, who raised Jesus from the Dead, dwell in you, he also shall
quicken your mortal Bodies by his Spirit, which dwelleth in you. In vain
therefore is Life expected, either for Body or Soul, but by the Holy Spirit
dwelling in them. Again, Through him we both have Access by one Spirit to
the Father; therefore this one Spirit is the one only Way to God,
and Salvation. Thus does all Scripture bring us to this Conclusion, that all
Religion is but a dead Work, unless it be the Work of the Spirit of God; and
that Sacraments, Prayers, Singing, Preaching, Hearing, are only so many Ways
of being fervent in the Spirit, and of giving up ourselves more and more to
the inward working, enlightening, quickening, sanctifying Spirit of God within
us; and all for this End, that the Curse of the Fall may be taken from
us, that Death may be swallowed up in Victory, and a true, real, Christlike
Nature formed in us, by the same Spirit, by which it was formed in the Holy
Virgin Mary. Now for the true Ground, and absolute Necessity, of this
turning wholly and solely to the Spirit of God, you need only know this plain
Truth; namely, that the Spirit of God, the Spirit of Satan, or the
Spirit of this World, are, and must be, the one or the other of them, the
continual Leader, Guide, and Inspirer, of everything that lives in
Nature. There is no going out from some one of these; the Moment you cease to
be moved, quickened, and inspired by God, you are infallibly moved and
directed by the Spirit of Satan, or the World, or by both of them. And the
Reason is, because the Soul of Man is a Spirit, and a Life, that
in its whole Being is nothing else but a Birth both of God and Nature;
and therefore, every Moment of its Life, it must live in some Union and
Conjunction, either with the Spirit of God governing Nature, or with the
Spirit of Nature fallen from God, and working in itself. As Creatures
therefore, we are under an absolute Necessity of being under the Motion,
Guidance, and Inspiration of some Spirit, that is more and greater than our
own. All that is put in our own Power, is only the Choice of our
Leader; but led and moved we must be, and by that Spirit, to which we
give up ourselves, whether it be to the Spirit of God, or the Spirit of fallen
Nature. To seek therefore to be always under the Inspiration and Guidance of
God's Holy Spirit, and to act by an immediate Power from it, is not proud
Enthusiasm, but as sober and humble a Thought, as suitable to our State, as to
think of renouncing the World, and the Devil: For they never are, or can be,
renounced by us, but so far as the Spirit of God is living, breathing, and
moving in us: And that for this plain Reason, because nothing is contrary to
the Spirit of Satan, and the World, nothing works, or can work,
contrary to it, but the Spirit of Heaven.
[Pryr-2.3-16] Hence our Lord said, He that is not with me,
is against me; and he that gathereth not with me, scattereth; plainly
declaring, that not to be with him, and led by his Spirit is to be led by the
Spirit of Satan, and the World. Ask now, what Hell is? It is Nature
destitute of the Light and Spirit of God, and full only of its own Darkness;
nothing else can make it to be Hell. Ask what Heaven is? It is Nature
quickened, enlightened, blessed, and glorified, by the Light and Spirit of
God dwelling in it. What Possibility therefore can there be, of our
dividing from Hell, or parting with all that is hellish in us, but by having
the Life, Light, and Spirit of God living and working in us? And here again,
my friends, you may see in the greatest Clearness, why nothing is available,
nothing is Salvation, but the new Birth of a Christ-like Nature; it is because
every thing else but this Birth, and Life of the Spirit, is only the Spirit of
Satan, or the Spirit of this World. Have you anything to object to
these Things?
[Pryr-2.3-17] Acad. Truly, Sir, all Objections are over
with me; you have taken from me every Difficulty or Perplexity that I had,
either about Religion, or the Providence of God. I can now look back into the
first Origin of Things with Satisfaction: I have seen how the World and Man
began to be, in a Way highly worthy of the Divine Wisdom, and how they both
came into their present Condition, and how they both are to rise out of it,
and return back to their first State in a glorious Eternity. It now appears to
me with the utmost Clearness, that to look for Salvation in any thing else,
but the Light of God within us, the Spirit of God working in us,
the Birth of Christ really brought forth in us, is to be as
carnally minded, as ignorant of God, and Man, and Salvation, as the Jews were,
when their Hearts were wholly set upon the Glory of their
Temple-service, and a temporal Saviour to defend it, by a temporal
Power. For every thing but the Light and Spirit of God bringing forth a Birth
of Christ in the Soul, every thing else, be it what it will, has and can have
no more of Salvation in it, than a temporal fighting Saviour. For what is said
of the Impossibility of the Blood of Bulls, and of Goats, to take away Sins,
must with the same Truth be said of all other outward creaturely Things; they
are all at the same Distance from being the Salvation of the Soul, and in the
same Degree of Inability to take away Sins, as the Blood of Bulls and Goats.
[Pryr-2.3-18] And all this for this plain Reason, because the
Soul is a Spirit breathed forth from God himself, which therefore cannot be
blessed but by having the Life of God in it; and nothing can bring the Life of
God into it, but only the Light and Spirit of God. Upon this ground I stand in
the utmost Certainty, looking wholly to the Light and Spirit of God for an
inward Redemption from all the inward Evil that is in my fallen Nature. All
that I now want to know is this, what I am to do, to procure this continual
Operation of the Spirit of God within me. For I seem to myself, not to know
this enough; and I am also afraid of certain Delusions, which I have heard
many have fallen into, under Pretences of being led by the Spirit of God. Pray
therefore, Theophilus, give me some Instructions on this Head.
[Pryr-2.3-19] Rust. Pray, Gentlemen, let an unlearned
Man speak a Word here. Suppose, Academicus, you had a longing earnest
Desire, to be governed by a Spirit of Plainness and
Sincerity in your whole Conversation. Would this put you upon asking
for Art, and Rules, and Methods, or consulting some
learned Man, or Book, to direct you, and keep you from Delusion? Would you not
know and feel in yourself, that your own earnest Desire, and Love of Sincerity
and Plainness, and your own inward Aversion to everything that was contrary to
it, must be the one and only possible Way of attaining it, and that you must
have it in that Degree, as you loved and liked to act by it? Now there is no
more of Art, or any Secret required to bring and keep you under
the Direction of the Spirit of God, than under the Spirit of Plainness and
Sincerity. The longing earnest Desire of the Heart, brings you into the safe
Possession of the one, as it does of the other. For it has been enough proved,
that the Spirit of Prayer forms the Spirit of our Lives, and every Man
lives as the Spirit of Prayer leads him. Nay every Prayer for the Holy Spirit,
is the Spirit itself praying in you. For nothing can turn to God, desire to be
united to him, and governed by him, but the Spirit of God. The Impossibility
of praying for the Spirit of God in vain, is thus shown by our blessed Lord:
If ye, being evil, know how to give good gifts unto your children, how much
more shall your heavenly Father give the Holy Spirit to those that ask for
it? But here I stop.
[Pryr-2.3-20] Acad. I do not know how to understand
what Rusticus has said. For do not all good Christians daily pray for
the Spirit of God? yet how few are led by it? Pray, Theophilus, do you
speak here.
[Pryr-2.3-21] Theoph. People may be daily at the
Service of the Church, and read long Prayers at home, in which are many
Petitions for the Holy Spirit, and yet live and die, led and governed by the
Spirit of the World; because all these Prayers, whether we hear them read by
others, or read them ourselves, may be done in Compliance only to Duties,
Rules, and Forms of Religion, as Things we are taught not to neglect; but,
being only done thus, they are not the true, real Working of the Spirit of the
Heart, nor make any real Alteration in it. But you are to observe, that
Rusticus spoke of the Spirit of Prayer, which is the Heart's own
Prayer, and which has all the Strength of the Heart in it. And this is the
Prayer that must be affirmed to be always effectual; it never returns empty;
it eats and drinks that, after which it hungereth and thirsteth; and nothing
can possibly hinder it from having that, which it prays for. This we are
assured of from these Words of Truth itself; Blessed are they that hunger
and thirst after righteousness, for they shall be filled. But this
Blessedness could not belong to Hungering, if the truly Hungry and Thirsty,
could ever be sent empty away. Every Spirit necessarily reaps that which it
soweth, it cannot possibly be otherwise, it is the unalterable Procedure of
Nature. Spirit is the first Power of Nature, every thing proceeds from it, is
born of it, yields to it, and is governed by it. If the Spirit soweth to the
Flesh, it reapeth that Corruption which belongs to the Flesh; if it soweth to
the Spirit, it reapeth the Fruits of the Spirit, which are eternal Life.
The Spirit of Prayer therefore is the Opener of all that is good within
us, and the Receiver of all that is good without us; it unites with God, is
one Power with him; it works with him, and drives all that is not God, out of
the Soul. The Soul is no longer a Slave to its natural Impurity and
Corruption, no longer imprisoned in its own Death and Darkness, but till the
Fire from Heaven, the Spirit of Prayer is kindled in it.
[Pryr-2.3-22] Then begins the Resurrection, and the Life; and
all that which died in Adam comes to Life in Christ. Ask not therefore,
Academicus, what you are to do to obtain the Spirit of God, to live in
it, and be led by it; for your Power of having it, and your Measure of
receiving it, are just according to that Faith and Earnestness with
which you desire to be led by it. For the hungry Spirit of Prayer is that
Faith, to which all Things are possible, to which all Nature, though as
high as Mountains, and as stiff as Oaks, must yield and obey. It heals all
Diseases, breaks the Bands of Death, and calls the Dead out of their Graves.
Look at the small Seeds of Plants, shut up in their own dead Husks, and
covered with thick Earth, and see how they grow. What do they do? They
hunger and thirst after the Light and Air of this World. Their
Hunger eats that which they hunger after, and this is their Vegetation. If the
Plant ceases to hunger, it withers and dies, though surrounded with the Air
and Light of this World.
[Pryr-2.3-23] This is the true Nature of the spiritual Life;
it is as truly a Growth or Vegetation, as that of Plants; and nothing
but its own Hunger can help it to the true Food of its Life. If this
hunger of the Soul ceases, it withers and dies, though in the midst of Divine
Plenty. Our Lord, to show us that the new Birth is really a State of spiritual
Vegetation, compares it to a small Grain of Mustard-seed, from whence a great
Plant arises. Now every Seed has a Life in itself, or else it could not grow.
What is this Life? It is nothing else but an Hunger in the Seed, after
the Air and Light of this World; which Hunger, being met and fed by the Light
and Air of Nature, changes the Seed into a living Plant. Thus it is with the
Seed of Heaven in the Soul. It has a Life in itself, or else no Life
could arise from it. What is this Life? It is nothing else but Faith, or an
Hunger after God and Heaven; which no sooner stirs, or is suffered to
stir, but it is met, embraced, and quickened, by the Light and
Spirit of God and Heaven; and so a new Man in Christ, is formed from
the Seed of Heaven, as a new Plant from a Seed in the Earth. Let us suppose
now, that the Seed of a Plant had Sense and Reason, and
that, instead of continually hungering after, and drawing in the Virtue of the
Light and Air of our outward Nature, it should amuse, and content its Hunger
with reasoning about the Nature of Hunger, and the different Powers and
Virtues of Light and Air; must not such a Seed of all Necessity wither away,
without ever becoming a living Plant? Now this is no false Similitude of the
Seed of Life in Man: Man has a Power of Drawing all the Virtue of
Heaven into himself, because the Seed of Heaven is the Gift of
God in his Soul, which wants the Light and Spirit of God to bring it to the
Birth, just as the Seed of the Plant wants the Light and Air of this World; it
cannot possibly grow up in God, but by taking in Light, Life, and Spirit from
Heaven, as the Creatures of Time take in the Light, and Life, and Spirit of
this World. If therefore the Soul, instead of hungering after Heaven,
instead of eating the Flesh and Blood of the Christ of God, contents and
amuses this Seed of Life with Ideas, and Notions, and
Sounds, must not such a Soul of necessity wither, and die, without ever
becoming a living Creature of Heaven? Wonder not therefore, Academicus,
that all the Work of our Salvation and Regeneration is, by the
Scripture, wholly confined to the Operation of the Light and Spirit of
God, living and working in us. It is for the same Reason, and on
the same Necessity, that the Life and Growth of the Creatures of this World,
must be wholly ascribed to the Powers of this World, living and working
in them. Nor does all this, in the least Degree, make a Man a Machine,
or without any Power with regard to his Salvation. He must grow in God, as the
Plants grow in this World, from a Power that is not his own, as they
grow from the Powers of outward Nature. But he differs entirely from the
Plants in this, that an uncontrollable Will, which is his own, must be
the Leader and Beginner of his Growth either in God, or Nature. It is strictly
true, that all Man's Salvation dependeth upon himself; and it is as strictly
true, that all the Work of his Salvation, is solely the Work of
God in his Soul. All his Salvation depends upon himself, because his
Will-Spirit has its Power of Motion in itself. As a Will, it can only
receive that which it willeth; every thing else is absolutely shut out of it.
For it is the unalterable Nature of the Will, that it cannot possibly receive
any thing into it, but that which it willeth; its Willing is its only
Power of receiving; and therefore there can be no possible Entrance for God or
Heaven into the Soul, till the Will-Spirit of the Soul desireth it; and
thus all Man's Salvation dependeth upon himself. On the other hand, nothing
can create, effect, or bring forth, a Birth or Growth of the Divine Life in
the Soul, but that Light and Spirit of God, which brings forth
the Divine Life in Heaven, and all heavenly Beings. And thus the Work
of our Salvation is wholly and solely the Work of the Light and Spirit of God,
dwelling and operating in us. Thus, Academicus, you see that God is
all; that nothing but his Life and working Power in us, can be
our Salvation; and yet that nothing but the Spirit of Prayer can make
it possible for us to have it, or be capable of it. And therefore
neither you, nor any other human Soul, can be without the Operation of
the Light and Spirit of God in it, but because its Will-Spirit, or its
Spirit of Prayer, is turned towards something else; for we are always
in Union with that, with which our Will is united. Again: Look,
Academicus, at the Light and Air of this World, you see with what a
Freedom of Communication they overflow, enrich, and enliven
every Thing; they enter every-where, if not hindered by something
that withstands their Entrance. This may represent to you the
ever-overflowing free Communication of the Light and Spirit of God, to
every human Soul. They are everywhere; we are encompassed with them; our Souls
are as near to them, as our Bodies are to the Light and Air of this World;
nothing shuts them out of us, but the Will and Desire of our Souls, turned
from them, and praying for something else. I say, praying for
something else; for you are to notice this, as a certain Truth, that every
Man's Life is a continual State of Prayer; he is no Moment free from
it, nor can possibly be so. For all our natural Tempers, be they what they
will, Ambition, Covetousness, Selfishness, Worldly-mindedness, Pride, Envy,
Hatred, Malice, or any other Lust whatever, are all of them in reality, only
so many different Kinds, and Forms of a Spirit of Prayer,
which is as inseparable from the Heart, as Weight is from the Body. For every
natural Temper is nothing else, but a Manifestation of the Desire and Prayer
of the Heart, and shows us, how it works and wills. And as the Heart
worketh, and willeth, such, and no other, is its Prayer. All else is
only Form, and Fiction, and empty beating of the Air. If
therefore the working Desire of the Heart is not habitually turned towards
God, if this is not our Spirit of Prayer, we are necessarily in a State
of Prayer towards something else, that carries us from God, and brings all
kind of Evil into us. For this is the Necessity of our Nature; pray we must,
as sure as our Heart is alive; and therefore when the State of our Heart is
not a Spirit of Prayer to God, we pray without ceasing to some, or
other Part of the Creation. The Man whose Heart habitually tends towards the
Riches, Honours, Powers, or Pleasures of this Life, is in a continual
State of Prayer towards all these Things. His Spirit stands always bent
towards them; they have his Hope, his Love, his Faith, and are the many Gods
that he worships: And though when he is upon his Knees, and uses Forms of
Prayer, he directs them to the God of Heaven; yet these are in Reality the God
of his Heart, and, in a sad Sense of the Words, he really worships them in
Spirit, and in Truth. Hence you may see, Academicus, how it comes to
pass, that there is so much Praying, and yet so little of true Piety amongst
us. The Bells are daily calling us to Church, our Closets abound
with Manuals of Devotion, yet how little Fruit! It is all for this
Reason, because our Prayers are not our own; they are not the Abundance
of our own Heart; are not found and felt within us, as we
feel our own Hunger and Thirst; but are only so many borrowed Forms of
Speech, which we use at certain Times and Occasions. And therefore it is no
Wonder that little Good comes of it. What Benefit could it have been to the
Pharisee, if, with an Heart inwardly full of its own Pride and
Self-exaltation, he had outwardly hung down his Head, smote upon his Breast,
and borrowed the Publican's Words, God be merciful to me a
sinner? What greater Good can be expected from our Praying in the Words of
David, or Singing his Psalms seven times a Say, if our Heart hath no
more the Spirit of David in it, than the Heart of the Pharisee had of
the Spirit of the humble Publican?
[Pryr-2.3-24] Acad. O Theophilus, Truth and
Reason force me to consent to what you say; and yet I am afraid of following
you: For you here seem to condemn Forms of Prayer in public, and
Manuals of Devotion in private. What will become of Religion, if these
are set aside or disregarded?
[Pryr-2.3-25] Theoph. Dear Academicus, abate
your Fright. Can you think, that I am against your praying in the Words of
David, or breathing his Spirit in your Prayers, or that I would censure
your singing his Psalms seven times a Day? Remember how very lately I put into
your Hands the Book called, A Serious Call to a Devout Life &c.,
and then think how unlikely it is, that I should be against Times and Methods
of Devotion. At three several Times, we are told, our Lord prayed, repeating
the same Form of Words; and therefore a set Form of Words are not only
consistent with, but may be highly suitable to, the most Divine Spirit of
Prayer. If your own Heart, for Days and Weeks, was unable to alter, or break
off from inwardly thinking and saying, Hallowed be thy Name, thy Kingdom
come, thy Will be done; if at other times, for Weeks and Months, it stood
always inwardly in another Form of Prayer, unable to vary, or depart from
saying, "Come, Lord Jesus, come quickly, with all thy holy Nature, Spirit,
and Tempers, into my Soul, that I may be born again of Thee, a new
Creature"; I should be so far from censuring such a Formality of Prayer,
that I should say, Blessed and happy are they, whose Hearts are tied to such a
Form of Words. It is not therefore, Sir, a set Form of Words that is spoken
against, but an heartless Form, a Form that has no Relation to, or
Correspondence with, the State of the Heart that uses it. All that I have said
is only to teach you the true Nature of Prayer, that it is only the Work of
the Heart, and that the Heart only prays in Reality (whatever its Words are)
for that which it habitually wills, likes, loves, and longs to
have. It is not therefore the using the Words of David, or any other
Saint, in your Prayers, that is censured, but the using them without that
State of Heart, which first spoke them forth, and the trusting to them,
because they are a good Form, though in our Hearts we have nothing that is
like them. It would be good to say incessantly with holy David, My Heart is
athirst for God.— As the Hart desireth the Waterbrooks, so longeth my Soul
after Thee, O God. But there is no Goodness in saying daily these Words,
if no such Thirst is felt, or desired in the Heart. And, my Friend, you
may easily know, that dead Forms of Religion, and Numbers of repeated Prayers,
keep Men content with their State of Devotion, because they make use of such
holy Prayers; though their Hearts, from Morning to Night, are in a State quite
contrary to them, and join no further in them, than in liking to use them at
certain times.
[Pryr-2.3-26] Acad. I acquiesce, Theophilus, in
the Truth of what you have said, and plainly see the Necessity of condemning
what you have condemned; which is not the Form, but the heartless Form.
But still I have a Scruple upon me: I shall be almost afraid of going to
Church, where there are so many good Prayers offered up to God, as suspecting
they may not be the Prayers or Language of my own Heart, and so become only a
Lip-labour, or, what is worse, an Hypocrisy before God.
[Pryr-2.3-27] Theoph. I do not, Academicus,
dislike your Scruple at all; for you do well to be afraid of saying any thing
of yourself, or to God, in your Prayers, which your Heart does not truly say.
It is also good for you to think, that many of the Prayers of the Church may
go faster, and higher, than your Heart can in Truth go along with them. For
this will put you upon a right Care over yourself, and so to live, that, as a
true Son of your Mother the Church, your Heart may be able to speak her
Language, conform to her Service, and find the Delight of your Soul in the
Spirit of her Prayers. But this will only then come to pass, when the Spirit
of Prayer is the Spirit of your Heart; then every good Word, whether in a
Form, or out of a Form, whether heard, or read, or thought, will be as
suitable to your Heart, as gratifying to it, as Food is to the hungry, and
Drink to the thirsty Soul. But till the Spirit of the Heart is thus renewed,
till it is emptied of all earthly Desires, and stands in an
habitual Hunger and Thirst after God (which is the true Spirit of
Prayer) till then, all our Forms of Prayer will be, more or less, but too much
like Lessons that are given to Scholars; and we shall mostly say them,
only because we dare not neglect them. But be not discouraged,
Academicus; take the following Advice, and then you may go to Church
without any Danger of a mere Lip-labour or Hypocrisy, although there should be
an Hymn, or a Psalm, or a Prayer, whose Language is
higher than that of your own Heart. Do this: Go to the Church, as the
Publican went into the Temple; stand inwardly in the Spirit of
your Mind, in that Form which he outwardly expressed, when he cast down
his Eyes, smote upon his Breast, and could only say, God be merciful to me a
sinner! Stand unchangeably (at least in your Desire) in this Form and
State of Heart; it will sanctify every Petition that comes out of your Mouth;
and when any thing is read, or sung, or prayed, that is more exalted and
fervent than your Heart is, if you make this an Occasion of a further
sinking down in the Spirit of the Publican, you will then be
helped, and highly blessed, by those Prayers and Praises, which seem only to
fit, and belong to, a better Heart than yours.
[Pryr-2.3-28] This, my Friend, is a Secret of Secrets; it will
help you to reap where you have not sown, and be a continual Source of Grace
in your Soul. This will not only help you to receive Good from those Prayers,
which seem too good for the State of your Heart, but will help you to find
Good from every thing else: for every thing that inwardly stirs in you, or
outwardly happens to you, becomes a real Good to you, if it either finds or
excites in you this humble Form of Mind: For nothing is in vain, or without
Profit, to the humble Soul; like the Bee, it takes its Honey even from bitter
Herbs; it stands always in a State of Divine Growth; and every thing that
falls upon it, is like a Dew of Heaven to it. Shut up yourself therefore in
this Form of Humility, all Good is enclosed in it; it is a Water of
Heaven, that turns the Fire of the fallen Soul, into the Meekness of the
Divine Life, and creates that Oil, out of which the Love to God and Man gets
its Flame. Be inclosed therefore always in it; let it be as a garment
wherewith you are always covered, and the Girdle with which you are girt;
breathe nothing but in and from its Spirit; see nothing but with its Eyes;
hear nothing but with its Ears; And then, whether you are in the Church, or
out of the Church; hearing the Praises of God, or receiving Wrongs from Men,
and the World, all will be Edification, and every Thing will help forward your
Growth in the Life of God.
[Pryr-2.3-29] Acad. Indeed, Theophilus, this
Answer to my Scruple is quite Good: I not only like, but I love it much: it
gives as well an Unction to my Heart, as a Light to my Mind. All my Desire now
is, to live no longer to the World, to myself, my own natural Tempers and
Passions, but wholly to the Will of the blessed and adorable God, moved and
guided by his Holy Spirit.
[Pryr-2.3-30] Theoph. This Resolution,
Academicus, only shows that you are just come to yourself; for
everything short of this earnest Desire to live wholly unto God, may be called
a most dreadful Infatuation or Madness, an Insensibility that cannot be
described. For what else is our Life, but a Trial for the greatest
Evil, or Good, that an Eternity can give us? What can be so dreadful, as to
die possessed of a wicked immortal Nature, or to go out of this World with
Tempers, that must keep us for ever burning in our own Fire, and
Brimstone? What has God not done to prevent this? His redeeming Love began
with our Fall, and kindles itself as a Spark of Heaven in every fallen Soul.
It calls every Man to Salvation, and every Man is forced to hear, though he
will not obey his Voice. God has so loved the World, that his only Son hung
and expired, bleeding on the Cross, not to atone his own Wrath against
us, but to extinguish our own Hell within us, to pour his heavenly Love
into us, to show us that Meekness, Suffering, and Dying to our own Fallen
Nature, is the one, only possible Way, for fallen Man to be alive again
in God. Are we yet Sons of Pride, and led away with Vanity? Do the Powers of
Darkness rule over us? Do impure evil Spirits possess and drive on our Lives?
Has Sin lost all its Power of frightening us? Is Remorse of Conscience no
longer felt? Are Falsehood, Guile, Debauchery, Profaneness, Perjury, Bribery,
Corruption, and Adultery, no longer seeking to hide themselves in Corners, but
openly entering all our high Places, giving Battle to every Virtue, and laying
Claim to the Government of the World? Are we thus near being swallowed up by a
Deluge of Vice and Impiety? All this is not come upon us, because God has left
us too much without Help from Heaven, or too much exposed us to the Powers of
Hell; but it is because we have rejected and despised the whole Mystery
of our Salvation, and trampled under Foot the precious Blood of Christ, which
alone has that Omnipotence, that can either bring Heaven into us, or drive
Hell out of us. O Britain, Britain, think that the Son of God saith
unto thee, as he said, "O Jerusalem, Jerusalem, how often would I have
gathered thy Children, as a Hen gathereth her Chickens under her Wings, and ye
would not! Behold, your House is left unto you desolate." And now let me say,
What aileth thee, O British Earth, that thou quakest, and the
Foundations of thy Churches that they totter? Just that same
aileth thee, as ailed Judah's Earth, when the Divine Saviour of the
World, dying on the Cross, was reviled, scorned, and mocked, by
the inhabitants of Jerusalem; then the Earth quaked, the Rocks
rent, and the Sun refused to give its light. Nature again declares for
God; the Earth, and the Elements can no longer bear our Sins:
Jerusalem's Doom for Jerusalem's Sin, may well be feared by us.
Oh ye miserable Pens dipped in Satan's Ink, that dare to publish
the Folly of believing in Jesus Christ, where will you hide your guilty Heads,
when Nature dissolved, shall show you the Rainbow, on which the crucified
Saviour shall sit in Judgment, and every Work receive its Reward? O tremble!
ye apostate Sons that come out of the Schools of Christ, to fight
Lucifer's Battles, and do that for him, which neither he, nor his
Legions can do for themselves. Their inward Pride, Spite, Wrath, Malice and
Rage against God, and Christ, and human Nature, have no Pens but yours,
no Apostles but you. They must be forced to work in the Dark, to steal
privately into impure Hearts, could they not beguile you into a fond
Belief, that you are Lovers of Truth, Friends of Reason,
Detectors of Fraud, great Geniuses, and Moral
Philosophers, merely and solely, because ye blaspheme Christ, and the
Gospel of God. Poor deluded Souls, rescued from Hell by the Blood of Christ,
called by God to possess the Thrones of fallen Angels, permitted to live only
by the Mercy of God, that ye may be born again from above! my Heart bleeds for
you. Think, I beseech you, in time, what Mercies ye are trampling under your
Feet. Say not that Reason, and your intellectual Faculties, stand in
your Way; that these are the best Gifts, that God has given you, and
that these suffer you not to come to Christ. For all this is as vain a
Pretense, and as gross a Mistake, as if ye were to say, that you had nothing
but your Feet to carry you to Heaven. For your Heart is the best
and greatest Gift of God to you; it is the highest, greatest,
strongest, and noblest Power of your Nature; it forms your whole Life,
be it what it will; all Evil, and all Good, comes from it; your Heart alone
has the Key of Life and Death; it does all that it will; Reason is but its
Plaything, and whether in Time or Eternity, can only be a mere
Beholder of the Wonders of Happiness, or Forms of misery,
which the right, or wrong Working of the Heart is entered into.
[Pryr-2.3-31] I will here give you an infallible
Touch-stone, that will try all to the Truth. It is this: Retire from
the World, and all Conversations, only for one Month; neither write,
nor read, nor debate any thing in private with yourself; stop all the former
Workings of your Heart and Mind; and, with all the Strength of your Heart,
stand all this Month as continually as you can, in this following Form of
Prayer to God. Offer it frequently on your Knees; but, whether sitting,
standing, or walking, be always inwardly longing, and earnestly praying
this one Prayer to God:
"That, of his great Goodness, he would make known to you
and take from your Heart, every Kind, and Form, and
Degree of Pride, whether it be from evil Spirits, or your own
corrupt Nature; and that he would awaken in you the deepest Depth
and Truth of all that Humility, which can make you capable of his
Light, and Holy Spirit."
Reject every Thought, but that of wishing, and praying in this
Manner from the Bottom of your Heart, with such Truth and Earnestness, as
People in Torment, wish and pray to be delivered from it. Now if you dare not,
if your Hearts will not, cannot give themselves up in this manner to the
Spirit of this Prayer, then the Touch-stone has done its Work, and you
may be as fully assured, both what your Infidelity is, and from what it
proceeds, as you can be of the plainest Truth in Nature. This will show you,
how vainly you appeal to your Reason, and Speculation, as the
Cause of your Infidelity; that it is full as false and absurd, as if
Thieves and Adulterers should say, that their Theft and Adultery
was entirely owing to their bodily Eyes, which showed them external
Objects, and not to anything that was wrong or bad in their
Hearts. On the other Hand, if you can, and will give yourselves up in
Truth and Sincerity to this Spirit of Prayer, I will venture to
affirm, that if ye had twice as many evil Spirits in you, as Mary
Magdalen had, they will all be cast out of you, and ye will be forced with
her, to weep with Tears of Love, at the Feet of the holy Jesus.
[Pryr-2.3-32] But here, my Friends, I stop, that we may return
to the Matter we had in hand.
[Pryr-2.3-33] Rust. You have made no Digression,
Theophilus, from our main Point, which was to recommend Christianity to
poor Humanus. He must, I am sure, have felt the Death-blows, that you
have here given to the Infidel Scheme. Their Idol of Reason, which is
the vain God, that they worship in vain, is here like Dagon fallen to
the Ground, never to rise up again. Humanus is caught by your
Bait of Love, and I daresay he wants only to have this Conversation
ended, that he may try himself to the Truth, by this divine
Touch-stone, which you have put into his Hands.
[Pryr-2.3-34] Acad. Give me leave, Gentlemen, to add
one Word to this Matter. Theophilus has here fairly pulled
Reason out of its usurped Throne, and shown it to be a powerless, idle
Toy, when compared to the royal Strength of the Heart, which is the kingly
Power, that has all the Government of Life in its Hands. But if
Humanus, or anyone else, would see Reason fully maintained in
all its just Rights, and yet entirely disarmed of all its Pretenses to
a Religion of its own, and the Truth of the Gospel fully proved to
every Man, learned, or unlearned, from the known State of his own Heart; if he
would see all this set forth in the strongest, clearest Light, he need only
read about an hundred Pages of a Book {A
Demonstration of the Gross and Fundamental Errors of a Late Book called A
Plain Account of the Sacrament of the Lord's Supper}
published about twelve Years ago, to which no Answer has, nor, it may be, ever
will be given by any Patron of Reason, and Infidelity. And if Part of that
Book (as I have often wished) beginning at page 70 to 117, was printed by
itself, and known and read in every Part of the Kingdom, all Christians,
though no Scholars, would have learning enough both to see the deep,
true, and comfortable Foundation of their Gospel Faith, and the
miserable Folly, and Ignorance of those, who would set up a Religion of human
Reason instead of it. But now, Theophilus, I beg we may return to that
very Point concerning Prayer, where we left off. I think my Heart is entirely
devoted to God, and that I desire nothing but to live in such a State of
Prayer, as may best keep me under the Guidance and Direction of the Holy
Spirit. Assist me therefore, my dear Friend, in this important Matter; give me
the fullest Directions that you can; and if you have any Manual of
Devotion, that you prefer, or any Method that you would put me in, pray let me
know it.
[Pryr-2.3-35] Rust. I beg leave to speak a Word to
Academicus. I am glad, Sir, to see this Fire of Heaven, thus far
kindled in your Soul; but wonder that you should want to know, how you are to
keep up its Flame, which is like wanting to know, how you are to love
and desire that, which you do love and desire. Does a blind, or sick,
or lame Man want to know, how he shall wish and desire Sight,
Health, and Limbs? or would he be at a Loss, till some Form of Words
taught him how to long for them? Now you can have no Desire or Prayer for any
Grace, or Help from God, till you in some Degree as surely feel the
Want of them, and desire the Good of them, as the sick Man feels
the Want, and desires the Good of Health. But when this is your Case, you want
no more to be told how to pray, than the thirsty Man wants to be told what he
shall ask for. Have you not fully consented to this Truth, that the Heart only
can pray, and that it prays for nothing but that, which it loves,
wills, and wishes to have? But can Love or Desire
want Art, or Method, to teach it to be, that which it is? If
from the Bottom of your Heart you have a sincere, warm Love for your most
valuable Friend, would you want to buy a Book, to tell you, what Sentiments
you feel in your Heart towards this Friend, what Comfort, what Joy, what
Gratitude, what Trust, what Honour, what Confidence, what Faith, are all
alive, and stirring in your Heart towards him? Ask not therefore,
Academicus, for a Book of Prayers; but ask your Heart what is
within it, what it feels, how it stirs, what it
wants, what it would have altered, what it desires? and then, instead
of calling upon Theophilus for Assistance, stand in the same Form of
Petition to God.
[Pryr-2.3-36] For this turning to God according to the inward
Feeling, Want, and Motion of your own Heart, in Love, in Trust,
in Faith of having from him all that you want, and wish to have, this turning
thus unto God, whether it be with, or without Words, is the best Form of
Prayer in the World.— Now no Man can be ignorant of the State of his own
Heart, or a Stranger to those Tempers, that are alive and stirring in him, and
therefore no Man can want a Form of Prayer; for what should be the Form of his
Prayer, but that which the Condition and State of his Heart demands? If you
know of no Trouble, feel no Burden, want nothing to be altered, or removed,
nothing to be increased or strengthened in you, how can you pray for any thing
of this Kind? But if your Heart knows its own Plague, feels its inward Evil,
knows what it wants to have removed, will you not let your Distress form the
Manner of your Prayer? or will you pray in a Form of Words, that have no more
Agreement with your State, than if a Man walking above-ground, should beg
every Man he met, to pull him out of a deep Pit. For Prayers not formed
according to the real State of your Heart, are but like a Prayer to be
pulled out of a deep Well, when you are not in it. Hence you may see, how
unreasonable it is to make a Mystery of Prayer, or an Art, that needs so much
Instruction; since every Man is, and only can be, directed by his own
inward State and Condition, when, and how, and what he is to pray for, as
every man's outward State shows him what he outwardly wants. And yet it
should seem, as if a Prayer-Book was highly necessary, and ought to be the
Performance of great Learning and Abilities, since only our learned Men and
Scholars make our Prayer-Books.
[Pryr-2.3-37] Acad. I did not imagine, Rusticus,
that you would have so openly declared against Manuals of Devotion,
since you cannot but know, that not only the most learned, but the most pious
Doctors of the Church, consider them as necessary Helps to Devotion.
[Pryr-2.3-38] Rust. If you, Academicus, were obliged to
go a long journey on Foot, and yet through a Weakness in your Legs
could not set one Foot before another, you would do well to get the best
travelling Crutches that you could.
[Pryr-2.3-39] But if, with sound and good Legs, you would not
stir one Step, till you had got Crutches to hop with, surely a Man
might show you the Folly of not walking with your own Legs, without being
thought a declared Enemy to Crutches, or the Makers of them. Now a
Manual is not so good an Help, as Crutches, and yet you see
Crutches are only proper, when our Legs cannot do their Office. It is, I say,
not so good an Help as Crutches, because that which you do with Crutches, is
that very same Thing, that you should have done with your Legs; you
really travel; but when the Heart cannot take one Step in Prayer, and
you therefore read your Manual, you do not do that very same Thing,
which your Heart should have done, that is, really pray. A fine Manual
therefore is not to be considered as a Means of praying, or as something that
puts you in a State of Prayer, as Crutches help you to travel; but its chief
Use, as a Book of Prayers to a dead and hardened Heart that has no Prayer of
its own, is to show it, what a State and Spirit of Prayer it
wants, and at what a sad Distance it is from feeling all that Variety
of humble, penitent, grateful, fervent, resigned, loving Sentiments, which are
described in the Manual, that so, being touched with a View of its own
miserable State, it may begin its own Prayer to God for Help. But I have done.
Theophilus may now answer your earnest Request.
[Pryr-2.3-40] Theoph. Your earnest Desire,
Academicus, to live in the Spirit of Prayer, and be truly governed by
it, is a most excellent Desire; for to be a Man of Prayer is that which the
Apostle means by living in the Spirit, and having our Conversation in
Heaven. It is to have done, not only with the confessed Vices, but with
the allowed Follies and Vanities of this World. To tell such a Soul of the
Innocency of Levity, that it needs not run away from idle Discourse, vain
Gaiety, and trifling Mirth, as being, the harmless Relief of our heavy
Natures, is like telling the Flame, that it needs not always be
ascending upwards. But here you are to observe, that this Spirit of Prayer is
not to be taught you by a Book, or brought into you by an Art from
without, but must be an inward Birth, that must arise from your own Fire and
Light within you, as the Air arises from the Fire and Light of this World. For
the Spirit of every Being, be it what or where it will, or be its Spirit of
what Kind it will, is only the Breath or Spirit that proceeds from its own
Fire and Light. In vegetative, sensitive, and intellectual Creatures, it is
all in the same Manner; Spirit is the third Form of its Life, and is
the Birth that proceeds from the other two; and is the Manifestation of
their Nature and Qualities. For such as the Fire and Light are, such and no
other, neither higher nor lower, neither better nor worse, is the
Spirit that proceeds from them. Now the Reason why all, and every Life
does, and must stand in this Form, is wholly and solely from hence, because
the Deity, the one Source and Fountain of all Life, is a triune God,
whose third Form is, and is called, the Spirit of God, proceeding from
the Father, and the Son.
[Pryr-2.3-41] The painful Sense and Feeling of what you
are, kindled into a working State of Sensibility by the Light of God within
you, is the Fire and Light from whence your Spirit of Prayer
proceeds. In its first kindling nothing is found or felt, but Pain, Wrath, and
Darkness, as is to be seen in the first kindling of every Heat or Fire. And
therefore its first Prayer is nothing else but a Sense of Penitence,
Self-condemnation, Confession, and Humility. It feels nothing but its own
Misery, and so is all Humility. This Prayer of Humility is met by the Divine
Love, the Mercifulness of God embraces it; and then its Prayer is changed into
Hymns, and Songs, and Thanksgivings. When this State of Fervor has done its
Work, has melted away all earthly Passions and Affections, and left no
Inclination in the Soul, but to Delight in God alone, then its Prayer changes
again. It is now come so near to God, has found such Union with him, that it
does not so much pray as live in God. Its Prayer is not any particular Action,
is not the Work of any particular Faculty, not confined to Times, or Words, or
Place, but is the Work of his whole Being, which continually stands in
Fullness of Faith, in Purity of Love, in absolute Resignation, to do and be,
what and how his Beloved pleaseth. This is the last State of the Spirit of
Prayer, and is its highest Union with God in this Life. Each of these
foregoing States has its Time, its Variety of Workings, its Trials,
Temptations, and Purifications, which can only be known by Experience in the
Passage through them. The one only and infallible Way to go
safely through all the Difficulties, Trials, Temptations, Dryness, or
Opposition, of our own evil Tempers, is this: it is to expect nothing from
ourselves, to trust to nothing in ourselves, but in every thing expect, and
depend upon God for Relief. Keep fast Hold of this Thread, and then let
your Way be what it will, Darkness, Temptation, or the Rebellion of Nature,
you will be led through all, to an Union with God: For nothing hurts us in any
State, but an Expectation of something in it, and from it, which we should
only expect from God. We are looking for our own Virtue, our own
Piety, our own Goodness, and so live on and on in our own
Poverty and Weakness; To-day pleased and comforted with the seeming Strength
and Firmness of our own pious Tempers, and fancying ourselves to be
somewhat; To-morrow, fallen into our own Mire, we are dejected,
but not humbled; we grieve, but it is only the Grief of Pride, at the seeing
our Perfection not to be such as we vainly imagined. And thus it will be, till
the whole Turn of our Minds is so changed, that we as fully see
and know our Inability to have any Goodness of our own, as to
have a Life of our own.
[Pryr-2.3-42] For since nothing is, or can be, good in us, but
the Life of God manifested in us, how can this be had but from God alone? When
we are happily brought to this Conviction, then we have done with all Thought
of being our own Builders; the whole Spirit of our Mind is become a mere
Faith, and Hope, and Trust in the sole Operation of God's
Spirit, looking no more to any other Power, to be formed in Christ new
Creatures, than we look to any other Power for the Resurrection of our Bodies
at the last Day. Hence may be seen, that the Trials of every State are its
greatest Blessings; they do that for us, which we most of all want to have
done, they force us to know our own Nothingness, and the All of
God.
[Pryr-2.3-43] People who have long dwelt in the Fervours of
Devotion, in an high Sensibility of Divine Affections, practicing every Virtue
with a kind of Greediness, are frightened, when Coldness seizes upon
them, when their Hymns give no Transport, and their Hearts, instead of flaming
with the Love of every Virtue, seem ready to be overcome by every Vice. But
here, keep fast Hold of the Thread I mentioned before, and all is well.
For this Coldness is the Divine Offspring, or genuine Birth, of
the former Fervour; it comes from it as a good Fruit, and brings the Soul
nearer to God, than the Fervour did. The Fervour was good, and did a good Work
in the Soul; it overcame the earthly Nature, and made the Soul delight in God,
and spiritual Things; but its Delight was too much an own Delight, a
fancied Self-holiness, and occasioned Rest and Satisfaction in Self, which if
it had continued uninterrupted, undiscovered, an earthly Self had only been
changed into a spiritual Self. Therefore I called this Coldness, or Loss of
Fervour, its Divine Offspring, because it brings a Divine Effect, or
more fruitful Progress in the Divine Life. For this Coldness overcomes, and
delivers us from spiritual Self, as Fervour overcame the earthly Nature. It
does the Work that Fervour did, but in an higher Degree, because it gives up
more, sacrifices more, and brings forth more Resignation to God, than Fervour
did; and therefore it is more in God, and receives more from him. The devout
Soul therefore is always safe in every State, if it makes everything an
Occasion either of rising up, or falling down into the Hands of God, and
exercising Faith, and Trust, and Resignation to him. Fervour is good, and
ought to be loved; but Tribulation, Distress, and Coldness, in their Season
are better, because they give Means and Power of exercising an higher
Faith, a purer Love, and more perfect Resignation to God, which
are the best State of the Soul. And therefore the pious Soul that eyes only
God, that means nothing but being his alone, can have no Stop put to its
Progress; Light and Darkness equally assist him; in the Light he looks up to
God; in the Darkness he lays hold on God; and so they both do him the same
Good.
[Pryr-2.3-44] This little sketch, Academicus, of the
Nature and Progress of the Spirit of Prayer, may show you, that a
Manual is not so great a Matter as you imagined.
[Pryr-2.3-45] The best Instruction that I can give you, as
helpful, or preparatory to the Spirit of Prayer, is already fully given, where
we have set forth the original Perfection, the miserable Fall, and the
glorious Redemption of Man. It is the true Knowledge of these great Things
that can do all for you, which human Instruction can do. These Things must
fill you with a Dislike of your present State, drive all earthly Desires out
of your Soul, and create an earnest Longing after your first Perfection. For
Prayer cannot be taught you, by giving you a Book of Prayers, but by awakening
in you a true Sense and Knowledge of what you are, and what you should be;
that so you may see, and know, and feel, what Things you want, and are to pray
for. For a Man does not, cannot pray for any thing, because a fine Petition
for it is put into his Hands, but because his own Condition is a
Reason and Motive for his asking for it. And therefore it is
that the Spirit of Prayer, in the First Part, began with a full
Discovery and Proof of these high and important Matters, at the Sight of which
the World, and all that is in it, shrinks into nothing, and every thing past,
present, and to come, awakens in our Hearts a continual Prayer, and longing
Desire, after God, Christ, and Eternity.
[Pryr-2.3-46] Acad. I perceive then, Theophilus,
that you direct me entirely to my own Prayer in my private Devotions,
and not to the Use of any Book. But surely you do not take this to be right in
general, that the common People, who are unlearned, and mostly of low
Understandings, should kneel down in private, without any borrowed Form of
Prayer, saying only what comes then into their own Heads.
[Pryr-2.3-47] Theoph. It would be very wrong,
Academicus, to condemn a Manual as such, or to tell any People,
learned or unlearned, that they ought not to make any Use of it. This would be
quite rash and silly: But it cannot be wrong, or hurtful to any body, to show,
that Prayer is the natural Language of the Heart, and, as such, does not want
any Form, or borrowed Words. Now all that has been said of Manuals of Prayers,
only amounts to thus much; that they are not necessary, nor the most natural
and excellent Way of praying. If they happen to be necessary to any Person, or
to be his most excellent Way, it is because the natural, real Prayer of his
Heart is already engaged, loving, wishing, and longing after, the Things of
this Life; which makes him so insensible of his spiritual Wants, so blind and
dead as to the Things of God, that he cannot pray for them, but so far as the
Words of other People are put into his Mouth. If a Man is blind, and knows it
not, he may be told to pray for Sight; if he is sick, and knows nothing of it,
he may be told to pray for Health: So if the Soul is in this State, with
regard to its spiritual wants, a Manual may be of good Use to it, not so much
by helping it to pray, as by showing it, at what a miserable Distance it is
from those Tempers which belong to Prayer.
[Pryr-2.3-48] But when a Man has had so much Benefit from the
Gospel, as to know his own Misery, his want of a Redeemer, who he is, and how
is he to be found; there every thing seems to be done, both to awaken and
direct his Prayer, and make it a true Praying in and by the Spirit. For when
the Heart really pants and longs after God, its Prayer is a Praying, as moved
and animated by the Spirit of God; it is the Breath or Inspiration of God,
stirring, moving and opening itself in the Heart. For though the earthly
Nature, our old Man, can oblige or accustom himself to take
heavenly Words at certain Times into his Mouth, yet this is a certain Truth,
that nothing ever did, or can have the least Desire or Tendency
to ascend to Heaven, but that which came down from Heaven; and therefore
nothing in the Heart can pray, aspire, and long after God, but the Spirit of
God moving and stirring in it. Every Breath therefore of the true Spirit of
Prayer, can be nothing else but the Breath of the Spirit of God, breathing,
inspiring, and moving the Heart, in all its Variety of Motions and Affections,
towards God. And therefore every time a good Desire stirs in the Heart, a good
Prayer goes out of it, that reaches God as being the Fruit and Work of his
Holy Spirit. When any Man, feeling his Corruption, and the Power of Sin in his
Soul, looks up to God, with true Earnestness of Faith and Desire to be
delivered from it, whether with Words, or without Words, how can he pray
better? What need of any Change of Thoughts, or Words, or any Variety of
Expressions, when the one Faith and Desire of his Heart made known to God, and
continued in, is not only all, but the most perfect Prayer he can make? Again
suppose the Soul in another State, feeling with, Joy its offered Redeemer, and
opening its Heart for the full Reception of him; if it stands in this State of
Wishing and Longing for the Birth of Christ, how can its Prayer be in an
higher Degree of Request? Or if it breaks out frequently in these Words,
Come, Lord Jesus, come quickly, with all thy holy Nature, Spirit, and
Tempers into my Soul, is there any Occasion to enlarge, or alter these
Words into another Form of Expression? Can he do better, or pray more, than by
continually standing from time to time in this State of wishing to have Christ
formed in him? Nay, is it not more likely, that his Heart should be more
divided and dissipated by a numerous Change of Expressions, than by keeping
united to one Expression that sets forth all that he wants? For it is the
Reality, the Steadiness, and Continuity of Desire, that is the Goodness of
Prayer, and its Qualification to receive all that it wants. Our Lord said to
one that came to him, What wilt thou that I should do unto thee? He
answered, Lord, that I may receive my sight: And he received it.
Another said, Lord, if thou wilt, thou canst make me clean. And he was
cleansed. Tell me what Learning, or fine Parts, are required to make such
Prayers as these? and yet what Wonders of Relief are recorded in Scripture, as
given to such short Prayers as these! Or tell me what Blessing of Prayer, or
Faith, or Love, may not now be obtained in the same Way, and with as few
Words, as then was done? Every Man therefore that has any Feeling of the
Weight of his Sin, or any true Desire to be delivered from it by Christ, has
Learning and Capacity enough to make his own Prayer. For praying is not
speaking forth eloquently, but simply, the true Desire of the Heart; and the
Heart, simple and plain in good Desires, is in the truest State of Preparation
for all the Gifts and Graces of God. And this I must tell you, that the most
simple Souls, that have accustomed themselves to speak their own Desires and
Wants to God, in such short, but true Breathings of their Hearts to him, will
soon know more of Prayer, and the Mysteries thereof, than any Persons who have
only their Knowledge from Learning, and learned Books.
[Pryr-2.3-49] Acad. You seem to me, Theophilus,
to have much Truth in what you say, and yet to be in a Way by yourself. I
cannot take you to be with those who place all in many and long Forms;
and now I take you to be even more against those, who made much Account of
what they call a gifted Man, and make that to be the one true
Gift of Prayer, when any one is able to pray extempore, or with his
own Words, for an Hour or two at a Time.
[Pryr-2.3-50] Theoph. I have shown you,
Academicus, that Prayer is purely the Desire of the Heart; that it has
not the Nature of praying, but so far as it is the true Language of the Heart.
I have shown you the great Benefit that all People must receive from this true
Prayer of the Heart. And to remove all Pretence of Want of Ability in the
lowest Sort of People to pray from their own Hearts, I have shown, that the
most simple, short Petitions, when truly spoken by the Heart, have all
the Perfection that Prayer can have.
[Pryr-2.3-51] But mark, Sir, why or when I ascribe this
Perfection to it. It is when the Heart stands continually in this State
of wishing to have that, which is expressed in so few Words. It is then, that
I said, there was no Occasion to enlarge, or alter the Words
into another or longer Form, because the Reality, the
Steadiness, and the Continuity of the Desire, is the Goodness
and Perfection of the Prayer. Now, Sir, let us suppose two Men; the one is
frequently an Hour, or two, or a whole Night, on his Knees, in silent
Prayer, in high acts of Love, and Faith, and Resignation to God, not outwardly
spoken by his Mouth; the other is as long a Time pouring forth the Devotion of
his Heart in a Variety of fervent Expressions. May not both these Men justly
appeal to me, not only as not condemning, but as asserting, the Goodness of
their Length and Manner of Prayer, since I make a short simple Petition
to be only then a good Prayer, when it proceeds from a steady,
continued Desire of the Heart? It is not therefore Silence, or a
simple Petition, or a great Variety of outward Expressions, that
alters the Nature of Prayer, or makes it to be good, or
better, but only and solely the Reality, Steadiness, and
Continuity of the Desire; and therefore whether a Man offers this
Desire to God in the silent Longing of the Heart, or in simple short
Petitions, or in a great Variety of Words, is of no Consequence; but all of
them are equally good, when the true and right State of the Heart is with
them.
[Pryr-2.3-52] Thus you see, Academicus, that I am so
far from being, as you said, in a Way by myself, that I am with every
Man in every Way, whose Heart stands right towards God. But if you
would know what I would call a true and great Gift of Prayer, and what
I most of all wish for to myself, it is a good Heart, that stands
continually inclined towards God.
[Pryr-2.3-53] Acad. I am not sorry, Theophilus,
that I have made so unreasonable an Observation upon what you said, since it
has occasioned you to give so good and just an Answer to it. But yet this
silent Prayer you speak of, is what I never read nor heard anything of
before; and it seems to me but like ceasing to pray; and yet you seem
to like it in its Turn, as well as any other Way of praying.
[Pryr-2.3-54] Theoph. All that I have said of Prayer,
Academicus, has been only to this End, to show you its true and real
Nature, whence it is to arise, where it is to be found, and how you are to
begin, and become a true Proficient in it. If, therefore, you were at present
to look no farther, than how to put yourself in a State of beginning to
practise a Prayer proceeding from your own Heart, and continuing in it,
leaving all that you are farther to know of Prayer, to be known in its own
Time by Experience, which alone can open any true Knowledge in you, this would
be much better for you, than to be asking beforehand about such things, as are
not your immediate Concern.
[Pryr-2.3-55] Begin to be a Man of Prayer, in this easy,
simple, and natural Manner, that has been set before you; and when you are
faithful to this Method, you will then need no other Instructor in the Art of
Prayer. Your own Heart thus turned to God, will want no one to tell it, when
it should be simple in its Petitions, or various in its
Expressions, or prostrate itself in Silence before God. But this Hastiness of
knowing Things, before they become our Concern, or belong to us, is very
common. Thus a Man that has but just entered upon the Reformation of his Life,
shall want to read or hear a Discourse upon Perfection, whether it be
absolutely attainable or not; and shall be more eager after what he can hear
of this Matter, though at such a Distance from himself, than of such Things as
concern the next Step that he is to take in his own proper State.
[Pryr-2.3-56] You, my Friend, have already rightly taken the
first Step in the spiritual Life; you have devoted yourself absolutely
to God, to live wholly to his Will, under the Light and Guidance of his Holy
Spirit, intending, seeking nothing in this World, but such a Passage through
it, as may tend to the Glory of God, and the Recovery of your own fallen Soul.
Your next Step is this, it is a looking to the Continuance of this
first Resolution, and Donation of yourself to God, to see that it be kept
alive, that every thing you do may be animated and directed by it, and all the
Occurrences of every Day, from Morning to Night, be received by you, as
becomes a Spirit that is devoted to God. Now this second Step cannot be
taken, but purely by Prayer; nothing else has the least Power here but Prayer:
I do not mean you must frequently read or say a Number of Prayers (though this
in its Turn may be good and useful to you) but the Prayer I mean and which you
must practise, if you would take this second Step in the spiritual
Life, is Prayer of the Heart, or a Prayer of your own, proceeding from
the State of your Heart, and its own Tendency to God. Of all things therefore
look to this Prayer of the Heart; consider it as your infallible Guide to
Heaven; turn from every thing that is an Hindrance of it, that quenches or
abates its Fervour; love and like nothing but that which is suitable to it;
and let every Day begin, go on, and end, in the Spirit of it. Consider
yourself as always wrong, as having gone aside, and lost your right Path, when
any Delight, Desire, or Trouble, is suffered to live in you, that cannot be
made a Part of this Prayer of the Heart to God. For nothing so infallibly
shows us the true State of our Heart, as that which gives us either Delight or
Trouble; for as our Delight and Trouble is, so is the State of our Heart: If
therefore you are carried away with any Trouble or Delight, that has not an
immediate Relation to your Progress in the Divine Life, you may be assured
your Heart is not in its right State of Prayer to God. Look at a Man who is
devoted to some one Thing, or has some one great worldly Matter at
Heart, he stands turned from every thing that has not some Relation to it; he
has no Joy or Trouble but what arises from it; he has no Eyes nor Ears, but to
see or hear something about it. All else is a Trifle, but that which some Way
or other concerns this great Matter. You need not tell him of any Rules or
Methods to keep it in his Thoughts; it goes with him into all Places and
Companies; it has his first Thoughts in the Morning; and every Day is good or
bad, as this great Matter seems to succeed or not. This may show you how
easily, how naturally, how constantly, our Heart will carry on its own State
of Prayer, as soon as God is its great Object, or it is wholly given up to
him, as its one great Good. This may also show you, that the Heart cannot
enter into a State of the Spirit of Prayer to God, till that which I called
the first Step in the spiritual Life is taken, which is the taking God
for its All, or the giving itself up wholly to God. But when
this Foundation is laid, the Seed of Prayer is sown, and the Heart is in a
continual State of Tendency to God; having no other Delight or Trouble in
Things of any kind, but as they help or hinder its Union with God. Therefore,
Academicus, the Way to be a Man of Prayer, and be governed by its
Spirit, is not to get a Book full of Prayers; but the best Help you can
have from a Book, is to read one full of such Truths, Instructions, and
awakening Informations, as force you to see and know who, and
what, and where, you are; that God is your All; and that
all is Misery, but a Heart and Life devoted to him. This is the best
outward Prayer-Book you can have, as it will turn you to an inward Book, and
Spirit of Prayer in your Heart, which is a continual longing Desire of the
Heart after God, his Divine Life, and Holy Spirit. When, for the Sake of this
inward Prayer, you retire at any time of the Day, never begin till you know
and feel, why and wherefore you are going to pray; and let this why and
wherefore, form and direct every thing that comes from you, whether it
be in Thought or in Word. As you cannot but know your own State, so it must be
the easiest Thing in the World to look up to God, with such Desires as suit
the State you are in; and praying in this Manner, whether it be in one, or
more, or no Words, your Prayer will always be sincere, and good, and highly
beneficial to you.—Thus praying, you can never pray in vain; but one Month in
the Practice of it, will do you more Good, make a greater Change in your Soul,
than twenty Years of Prayer only by Books, and Forms of other Peoples making.
[Pryr-2.3-57] No Vice can harbour in you, no Infirmity take
any Root, no good Desire can languish, when once your Heart is in this Method
of Prayer; never beginning to pray, till you first see how Matters stand with
you; asking your Heart what it wants, and having nothing in your Prayers, but
what the known State of your Heart puts you upon demanding, saying, or
offering, unto God. A Quarter of an Hour of this Prayer, brings you out
of your Closet a new Man; your Heart feels the Good of it; and every Return of
such a Prayer, gives new Life and Growth to all your Virtues, with more
Certainty, than the Dew refreshes the Herbs of the Field: Whereas, overlooking
this true Prayer of your own Heart, and only at certain Times taking a Prayer
that you find in a Book, you have nothing to wonder at, if you are every Day
praying, and yet every Day sinking farther and farther under all your
Infirmities. For your Heart is your Life, and your Life can only be altered by
that which is the real Working of your Heart. And if your Prayer is only a
Form of Words, made by the Skill of other People, such a Prayer can no more
change you into a good Man, than an Actor upon the Stage, who speaks
kingly Language, is thereby made to be a King: Whereas one Thought, or Word,
or Look, towards God, proceeding from your own Heart, can never be without its
proper Fruit, or fail of doing a real Good to your Soul. Again, another great
and infallible Benefit of this kind of Prayer is this; it is the only Way to
be delivered from the Deceitfulness of your own Hearts.
[Pryr-2.3-58] Our Hearts deceive us, because we leave them to
themselves, are absent from them, taken up in outward Things, in outward Rules
and Forms of Living and Praying. But this kind of Praying, which takes all its
Thoughts and Words only from the State of our Hearts, makes it impossible for
us to be Strangers to ourselves. The Strength of every Sin, the Power of every
evil Temper, the most secret Workings of our Hearts, the Weakness of any or
all our Virtues, is with a Noonday Clearness forced to be seen, as soon as the
Heart is made our Prayer-Book, and we pray nothing, but according to what we
read, and find there.
[Pryr-2.3-59] Acad. O Theophilus, you have shown
me, that it is almost as easy and natural a Thing to pray, as to
breathe; and that the best Prayer in the World, is that which the Heart
can thus easily send forth from itself, untaught by any thing, but its own
Sense of God and itself. And yet I am almost afraid of loving this kind of
Prayer too much. I am not free from suspicions about it: I apprehend it to be
that very praying by the Spirit, or as moved by the
Spirit, or from a Light within, which is condemned as Quakerism.
[Pryr-2.3-60] Theoph. There is but one good Prayer that
you can possibly make, and that is a Prayer in and from, or as
the Spirit of God moves you in it, or to it. This, this alone, is a
Divine Prayer; no other Prayer has, or can possibly have any Communion with
God. Take the Matter thus: Man is a threefold Being; he has three
Natures; he partakes of the divine, the elementary, and the
diabolical Nature. Had he not these three Natures in a certain Degree
in him, he could have no Communion with God, he could not enjoy the Elements,
nor could the evil Spirits have the least Power of Access to him.
[Pryr-2.3-61] Now the astral, elementary Nature of Man,
in this World, cannot have a Longing after the pure Deity; it cannot hunger,
and thirst after the Divine Image, nor desire to be perfect as God is perfect;
this is as impossible, as for the Beasts of the Field to long to be Angels.
Therefore Flesh and Blood in us, can no more make a Divine Prayer, than
in any other Animal of this World.
[Pryr-2.3-62] The diabolical Nature which is in us, can
do nothing but that which the Devils do: it can only rise up in its own
Pride, Envy, and Self-Exaltation, and only hate all the Goodness that is
either in Heaven, or on Earth. And therefore it is a Truth of the greatest
Certainty, that no Man ever did, or can send up a Divine and heavenly Prayer
to God, or such a Prayer as can reach God, but in and by the
Spirit of God in him. Our astral, elementary Man, and our proud,
subtle, serpentine Nature, can read, or say a Prayer full of good Words and
Wishes, as easily as Satan could use Scripture-Language in the
Temptation of Christ; but nothing can wish to be like God, or to unite
with his Goodness and Holiness, but that Spirit in us, which partakes of his
Divine Nature. Therefore to ridicule praying by the Spirit, or as moved by the
Spirit, is ridiculing the one only Prayer that is Divine, or can do us
any Divine Good; and to reject and oppose it, as a vain Conceit, is to quench,
and suppress all that is holy, heavenly, and Divine, within us. For if this
Holy Spirit does not live, and move in us, and bring forth all the praying
Affections of our Souls, we may as well think of reaching Heaven with our
Hands, as with our Prayers.
[Pryr-2.3-63] Acad. I know not, Theophilus, how
to deny anything that you have here said: Yet this Account seems to make no
Distinction between our own good Spirit, and the Holy Spirit of God, I
took the Inspirations, and Graces of the Holy Spirit to be something, that
came into us from without, and to be as distinct from our own
Good Spirit, as God is distinct from the Creature.
[Pryr-2.3-64] Theoph. The Holy Spirit of God is as
necessary to our Divine Life, or the Life of Grace, as the Air of this
World is necessary to our animal Life; and is as distinct from us, and
as much without us, as the Air of this World is distinct
from, and without, the Creatures that live in it. And yet our
own good Spirit is the very Spirit of God, moving and stirring in
us. No Animal can unite with, or breathe the Air of this World, till it has
first the Air of this World brought forth, as the true Birth of its own
Life in itself; this is its only Capacity to live in the Spirit of this World;
and the Breath or Spirit that thus arises in its own Life, is the very
same Breath, that is in outward Nature, in which it lives. It is strictly
thus, with the Spirit of God in our Souls; it must first have a Birth
within us, arising from the Life of our Souls, and as such, is our only
Capacity to have Life, and live in the Spirit of God himself, and is the
very Breath of the Spirit of God, who is yet as distinct from us, as
the Breath of our animal Life, that arises from our own Fire, is distinct from
the Air of the World in which it lives. And thus, Academicus, our
own good Spirit is the very Spirit of the Deity, and yet not
God, but the Spirit of God, breathed or kindled into a creaturely Form; and
this good Spirit, Divine in its Origin, and Divine in its
Nature, is that alone in us, that can reach God, unite with him,
cooperate with him, be moved, and blessed by him, as our earthly Spirit is, by
the outward Spirit of this elementary World.
[Pryr-2.3-65] Acad. Indeed, Theophilus, you
have, in few Words, so gone to the Bottom of this Matter, that nothing is left
either for any further Doubt, or Inquiry about it. My own good Spirit is the
Breath of God in me, and so related to God, as the Breath of my animal Life is
related to the Air, or Spirit of this outward World. It is from God,
has the Nature, the Eternity, the Spirituality of God, as
the Breath of my Flesh and Blood, has the Grossness, the earthly, transitory
Nature of the Spirit of this World. And as all my Communication with this
World arises from the Breath of this World, kindled in my own Life, so
all my possibility of Communication with God, arises solely from the Breath of
his Holy Spirit brought forth in the Life of my Soul; and I can only
live in God, by his Spirit having a Birth in me, as I can only live in this
World, by having its Spirit born in me. This plain Truth sets all the
Scripture-Doctrine, concerning the Necessity, Power, and
Operation of the Holy Spirit, in the greatest and most edifying Degree
of Clearness. Thus, what can be a more plain, sober, and palpable Truth, than
when the Apostle saith, They only are the Sons of God, who are led by the
Spirit of God? It is only like saying, that those Creatures only belong to
this World, who live in, and by its Spirit. I shall here, Sir, only add, that
my Gospel-Faith stands now upon a most solid, and comfortable Foundation; my
Heart is all delight, and Devotion to God, when I consider, First, That
Christ my Redeemer is the first Seed of the Woman, or Power
of Salvation inspoken into fallen Adam; the Immanuel; the God within
every Man; the Light that lighteth every Man that cometh into the
World. Secondly, That the Holy Spirit of God, the Breath of
Eternity, hath also its Seed of life in my Soul; for where the
Word, or Son of God is, there is the Spirit of God in the
same State; if one is only a Seed of Life, a Spark of Heaven,
the other is so also; and these two, thus considered, are the glorious
Pearl of Eternity, hidden in every Man's Soul, and so often spoken of
before. And thus we understand, how the Whole of our Redemption (according to
the plain language of Scripture) is inwardly and outwardly solely the Work of
the Light and Spirit of God, a Kingdom of God both within and
without us, and to which we do not, cannot live, but so far as we are
inspired, moved, and led, by the Spirit of God. Earnestly, therefore, to pray,
humbly to hope, and faithfully to expect, to be continually inspired,
and animated by the Holy Spirit of God has no more of Vanity,
Fanaticism, or enthusiastic Wildness in it, than to hope and pray,
to act in every thing from and by a good Spirit. For as sure as the Lip
of Truth hath told us, that there is but One that is good, so sure is
it, that not a Spark of Goodness, nor a Breath of Piety, can be in any
Creature, either in Heaven, or on Earth, but by that Divine Spirit, which is
the Breath of God, breathed from himself into the Creature. The Matter
is not about Appearances of Goodness, Forms of Virtue,
Rules of Religion, or a prudential Piety, suited to Time, and
Place, and Character; all these are Degrees of Goodness, that our old Man can
as easily trade in, as in any other Matters of this World. But so much as we
have of an heavenly and Divine Goodness, or of a Goodness that
belongs to Heaven, and has the Nature of Heaven in it, so much we must
have of a Divine Inspiration in us. For as nothing can fall to the
Earth, but because it has the Nature of the Earth in it; so it is a Truth of
the utmost Certainty, that nothing can ascend towards Heaven, or have the
least Power to unite with it, but that very Spirit which came down from
Heaven, and has the Nature of Heaven in it. This Truth, therefore, that the
Kingdom of God is within us, that its light is solely the Lamb of God,
its Spirit solely the Spirit of God, stands upon a Rock, against which all
Attempts are in vain. All that I now further desire to know, is only this; how
I may keep free from all Delusions in this Matter, and not take my own natural
Abilities, Tempers, and Passions, or the Suggestions of evil Spirits, to be
the Working of the Spirit of God in me. Pray, Sir, tell me how I shall safely
know when, and how far, I am led and governed by the Spirit of God?
[Pryr-2.3-66] Theoph. You may know this,
Academicus, just as you know, when you are governed by the Spirit of
Wrath, Envy, Guile, Craft, or Covetousness. Every Man knows this of himself,
as easily, and as certainly as he knows when he is hungry, pleased, or
displeased. Now it is the same Thing with regard to the Spirit of God; the
Knowledge of it is as perceptible in yourself, and liable to no more delusion.
For the Spirit of God is more distinguishable from all other Spirits and
Tempers, than any of your natural Affections or Tempers are, from one another;
as I will here plainly show you.
[Pryr-2.3-67] "God is unwearied Patience, a
Meekness that cannot be provoked; he is an ever-enduring
Mercifulness; he is unmixed Goodness, impartial, universal
Love; his Delight is in the Communication of himself, his own
Happiness, to every thing, according to its Capacity. He does every thing that
is good, righteous and lovely, for its own sake, because it is good,
righteous, and lovely. He is the Good from which nothing but Good
cometh, and resisteth all Evil, only with Goodness." This, Sir, is the
Nature and Spirit of God, and here you have your
infallible Proof, whether you are moved, and led by the Spirit of God.
Here is a Proof that never can fail you; is always at hand; and is liable to
no Mistake or Delusion. If it be the earnest Desire, and Longing of your
Heart, to be merciful as he is merciful; to be full of his unwearied
Patience, to dwell in his unalterable Meekness; if you long to be
like him in universal, impartial Love; if you desire to communicate
every Good, to every Creature that you are able; if you love and practise
every thing that is good, righteous, and lovely, for its own sake,
because it is good, righteous, and lovely; and resist no Evil, but with
Goodness; then you have the utmost Certainty, that the Spirit of God
liveth, dwelleth, and governeth in you. Now all these Tempers are as knowable
to every Man, as his own Love and Hatred; and therefore no Man can be deceived
as to the Possession of them, but he that chooses to deceive himself. Now if
you want any of these Tempers, if the whole Bent of your Heart and Mind
is not set upon them, all Pretenses to an immediate Inspiration, and
continual Operation of the Spirit of God in your Soul, are vain and
groundless. For the Spirit of God is that which I have here described;
and where his Spirit dwells and governs, there all these Tempers are brought
forth, or springing up, as the certain Fruits of it. What room therefore,
Academicus, for so much uncertainty, or Fear of Delusion, in this
Matter? Keep but within the Bounds here set you; call nothing a Proof
of the Spirit or Work of God in your Soul, but these Tempers, and the
Works which they produce; and then, but not till then, you may safely and
infallibly say, with St. John, Hereby we know that he abideth in us
by the Spirit which he hath given us.
[Pryr-2.3-68] Acad. Indeed, Theophilus, you have
given me a short, but very full and satisfactory Answer to my Question. I now
perceive, that, as a spiritual Man, or one devoted to the Spirit of God, I am
not to look after any Extraordinaries, any new Openings, Illuminations,
Visions, or Voices, inward or outward, from God, as Proofs of the
Spirit of God dwelling and working in me; but that all my Proof and Security
of being governed by the Spirit of God, is to be grounded on other Matters:
That the boundless Humility and Resignation of the Holy Jesus; the unwearied
Patience, the unalterable Meekness, the impartial, universal Love of God,
manifested in my Soul; are its only Proofs, that God is in me of a Truth. Thus
far all is right and good.
[Pryr-2.3-69] But yet, Sir, surely it must be said with Truth,
that the Spirit of God often discovers itself, and operates in good Souls in
very extraordinary Ways, in uncommon Illuminations, and Openings of Divine
Light and Knowledge, in the Revelation of Mysteries, in strong Impulses and
Sallies of a wonderful Zeal, full of highest Gifts and Graces of God: and that
these have frequently been God's gracious Methods of awakening a sinful World.
[Pryr-2.3-70] Theoph. What you say, Academicus,
is very true; and almost every Age of the Church is a sufficient Proof of it.
By the Goodness of God, the Church has always had its extraordinary
Persons, highly gifted from above, made burning, and shining Lights, and
carried into as uncommon Ways of Life, by the same Spirit, and for the same
Ends, as John the Baptist was; and as different from common
Christians, as he was from the common Jews. But, my Friend, these
extraordinary Operations of God's Holy Spirit, and the Wonders of his Gifts
and Graces showing themselves at certain Times, and upon certain Persons,
through all the Ages of the Church, are not Matters of common Instruction;
they belong not to our Subject; it would be Ignorance and Vanity in me, to
pretend to let you into the Secret of them; it would be the same Thing in you,
to think yourself ready for it.
[Pryr-2.3-71] Would you know the Sublime, the
Exalted, the Angelic, in the Christian Life, see what the Son of
God saith: Thou shalt love the Lord thy God with all thy Heart, with all
thy Soul, with all thy Mind, and with all thy Strength; and thy Neighbour as
thyself. On these two, saith he, hang all the Law and the Prophets.
And without these two Things, no good Light ever can arise, or enter
into your Soul. Take all the Sciences, shine in all the Accomplishments of the
lettered World, they will only lead you from one vain Passion to another;
every thing you send out from within you is selfish, vain, and bad; every
thing you see or perceive from without, will be received with a bad Spirit;
till these two heavenly Tempers have overcome the natural
Perverseness of fallen Nature. Till then, nothing pure can proceed
from within, nor any thing be received in Purity from without.
[Pryr-2.3-72] Think yourself therefore unfit, incapable of
judging rightly, or acting virtuously, till these two Tempers have the
Government of your Heart. Then every Truth will meet you; no hurtful Error can
get Entrance into your Heart; you will neither deceive, nor be deceived; but
will have a better Knowledge of all Divine Matters, than all the human
Learning in the World can help you to.
[Pryr-2.3-73] Would you know what it is to love God with all
your Heart and Soul, &c., you need only look back to that, which
has been said of the Nature and Spirit of God {2.3-67}. For when with
all your Heart and Soul you love, and long to have, that
Nature and Spirit, to be wholly united to it, possessed and
governed by it, then you love God with all your Heart and Soul, &c.
And then you are first capable of loving yourself and your Neighbour rightly.
For so much as you have of the Divine Nature and Spirit in you, just so much
Power have you of loving yourself and your Neighbour aright; that is, of
loving only and equally, that in yourself and your Neighbour, which the
Deity only and equally loves, both in you, and him. But it is
time to part, when we have only told our silent Friend, Humanus, that
if we live to meet again, we shall, with all our Hearts, receive him as a
Speaker amongst us.— And so, Gentlemen, once more, Adieu.