Perhaps there is scarcely an act sanctioned by the religion of Jesus Christ less understood, or more abused than prayer. True prayer, either mental or vocal, has its origin in the divine will. It is an entrance into and concurrence with the will of God, in petitioning for those things which he inclines his children to ask for. Hence it can only be performed as we are led thereto by his spirit, by which his will and our spiritual wants are made manifest. Those who think they are in the performance of this duty, by repeating the Lord’s prayer, are too generally deficient. Such may say “our Father which art in heaven;” but of the multitudes who are daily addressing him by that paternal title, there is reason to fear few, comparatively, are his obedient children, and that they have not lived in, nor received the “spirit of adoption,” authorizing them to cry “Abba, Father.” Neither are the disobedient willing that his kingdom should be set up in their hearts, nor that the divine will should be done; but they live in the pride and obstinacy of their own self-will. Instead of “forgiving men their trespasses,” they watch the opportunity for revenge, and are joyful when they succeed in punishing those who they imagine have injured them. Others seem to suppose they shall be heard for their much speaking, and are therefore crowding together all the subjects of desire which the imagination can reach, and calling upon the Almighty to grant this assemblage of requests. This kind of devotion was practised by the Pharisees; but what were the remarks which the Saviour of men made upon them? “And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.” Having shown the motives of these supplicants, and noticed that a primary object with them was to be seen of men, he gives his disciples an instructive lesson on the subject; a lesson which ought to be deeply pondered by all who think themselves called to vocal prayer in the assemblies of the people, as well as by those who in their closets attempt to address the Almighty. “But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.”
These cautions are sufficient to prove that though our Lord has invited to prayer, yet he requires that those who pray should know that the motive is pure, that it is free from all creaturely passion and affection, and therefore he has said, for the encouragement of such, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” “And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son,” His name is his divine power, and whatever is asked for under his holy influence, which is at times experienced by the soul to be “as ointment poured forth,” he will unquestionably grant. This is not praying in the will of the creature, but in the will of God, and must be an acceptable act. The natural man, with all his studied forms of prayer, is ignorant of the spirit; and therefore knows not what to ask for, but is in darkness and spiritual death until he is brought under the redeeming power of truth, and made subject to the cross of Christ; having the old and fallen nature humbled by the righteous judgment of God upon it. In this state, the soul is sensible of its need of daily bread, and there is begotten in it a true hunger and thirst after righteousness; the spiritual feelings are quickened and made alive unto God, and the temptations of the enemy are resisted. In this conflict, the weight of human infirmities is felt, and prayers are always alive in the soul; hence it may be said of such, agreeably with the exhortation of the apostle Paul, that they “pray without ceasing.” Now this living travail for redemption from under the power of darkness, and dominion of sin, is not superficial or outward; but it is a work known in the presence of God, and his gracious ear is always opened to the groanings and prayers of those who endure it; because they breathe in his own divine spirit, and live to him and not to themselves.
When an assembly is gathered for the purpose of divine worship, and any believe they are called to vocal prayer, and are therein guided by the spirit of God, many present being brought into the divine will, the prayer itself will be owned, and united with by such, as being from the dictates of the spirit; but if the person speaking does not keep to the leadings of the spirit, then what is said is not true prayer, and will not be accepted. In a religious assembly there may be different states and growths, and each may be gathered into the divine will, but owing to their various wants, they may not be led to unite in one petition, though all may be engaged in spiritual prayer. In this view of prayer, silence must appear really important and adapted to the purposes of true and acceptable worship. That prayer can only be opened in the understanding by the divine spirit, there are many passages in the Scriptures to prove. “Likewise the spirit also helpeth our infirmities: for we know not what we should pray for us we ought: but the spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the spirit, because he maketh intercession for the saints according to the will of God.” Again the same apostle saith, “I will pray with the spirit, and I will pray with the understanding also.” If the believers then knew not what to pray for as they ought, but required the help and intercession of the spirit, as the medium through which we have access to the Father, so the aid of the spirit must be no less indispensable now to enable us to offer acceptable prayer than it was in that age of the church.
In further proof of the spiritual nature of true prayer, we will recite the sentiments of several persons of note. Gell says, “Words conceived only in an earthly mind, and uttered out of the memory by man’s voice, which make a noise in the ears of flesh and blood, are not, nor can be, accounted prayer before our Father which is in heaven.” Smallbridge, Bishop of Bristol, has the following expressions: “Devotion of mind is itself a silent prayer, which wants not to be clothed in words, that God may better know our desires. He regards not the service of our lips, but the inward disposition of our hearts.” Monro speaks to the same effect: “I am persuaded,” says he, “that it would be vastly advantageous for youth, if care were taken to train them up to this method of prayer; that is, if they were taught frequently to place themselves in the divine presence, and there silently to adore their Creator, Redeemer, and Sanctifier. For thereby they would become habitually recollected. Devotion would be their element, and they would know by experience what our blessed Saviour, and his great apostle mean, when they enjoin us to pray without ceasing. It was, I suppose, by some such method of devotion as I am now speaking of, that Enoch walked with God; that Moses saw him that is invisible; that the royal Psalmist set the Lord always before him; and that our Lord Jesus himself, continued whole nights in prayer to God. No man, I believe, will imagine, that his prayer, during all the space in which it is said to have continued, was altogether vocal. When he was in his agony in the garden, he used but few words. His vocal prayer then consisted only of one petition, and an act of pure resignation, thrice repeated. But I hope all will allow, that his devotion lasted longer than while he was employed in uttering a few sentences.” True prayer, therefore, being purely of divine origin, and only brought forth in man by the immediate openings and leadings of the spirit God, all who enter upon it without such direction and government, are only fulfilling the will of the creature, and though they may repeat the best of words, even the prayer which Christ taught his disciples, it is not prayer to them, nor can it be expected to enter the ears of the Most High.
As no human acquirements can qualify for prayer, or in any degree be adequate to its right performance, so also it may be said with respect to singing of hymns and spiritual songs. That singing which is pleasing to the Almighty must proceed from that which is pure, even from the divine life and manifestation of grace in the heart; and all those who are born of the spirit will no doubt, as they are moved thereby, have spiritual songs and hymns to return unto the Lord. But songs of thanksgiving and praise are not always necessarily vocal, neither can they stand in need of any musical tone to render them acceptable unto God. “Be filled with the spirit,” says the apostle, “speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.” It could seldom occur that the whole congregation would be raised into the same spiritual song, and if any should outwardly sing that which was not brought forth in them by the spirit of God, they would be acting contrary to truth, and instead of being edified thereby might become the instruments of spiritual death to those to whom the Lord has not given a song, and who according to his righteousness are yet to pass under the just dispensation of condemnation. The rebellious and the enemies of truth are not prepared to join in the true spiritual worship whilst they remain in that state, but they may unite their voices where an outward form is embraced, and even suppose they are doing God service.
As the worship which the followers of Christ are called unto is of divine origin, there is no mistake in its operations; but all the living may harmonize together in the same spirit, and worship God “according as he has dealt to every man the measure of faith.”† Every one being gathered to the gift of grace in themselves, without depending upon any man to assist them in the performance of this duty, there is room for the exercise of their respective gifts. Such as the spirit sets apart for these services may engage in preaching, praying or singing, as they are led thereunto by the same spirit; and when none are thus publicly led, petitions or thanksgivings, according to the different wants or growths in the assembly, may silently ascend and meet with acceptance before the throne of grace; in either case will divine worship be performed, and the body and members of Christ edified. This worship is not dependent upon the wisdom of man, and needs not the pomp, riches, or splendor of this world to adorn and support it. It is such as proceedeth from the spirit of God, and is always accompanied with its influence, being begun by its motion, and carried on by its power and strength. It is a worship perfectly consistent with the spirituality of the gospel dispensation, a dispensation in which the substance is to be enjoyed in the spirit and life of the dear Son of God, who is building up a spiritual church founded upon him in all things.