APPLICATION of The Inward Principle Of Prayer

           Use First.  How few then pray in the spirit! Were this the only character to try many by, would they not be cast over the bar for mere babblers?  As, first, those in the Popish church, where most know not a word what they say in prayer.  If it be such a weakness to subscribe a petition to a king, or to a parliament, which we never read or understood, what shall we then think of such brutish prayers as these sent to heaven and indorsed with an ignoramus on the back of them?  Yea, amongst ourselves, many, who though they pray in their mother language, yet are as ignorant as to the matter of their prayers; how else could they patter over the creed and commandments with their blind devotion instead of prayers?  Are there more deplored ruins of mankind to be found among the Indians than such?  Yea, when they join with their minister in prayer, neither know that God to whom the prayer is directed, nor the Mediator under the favour of whose name it is presented.  Before Nebu­chadnezzar could bless God, he had the under­standing of a man given him, which these yet want. Do you not think such ignorant wretches as these might be easily persuaded to kneel before an image gaudily dressed up, or to put their letter into some angel or saint's hand for despatch, being made to believe that it will find a kinder welcome by the mediation of such favourites?  O what a darkness is there even at this day upon the face of our waters! on which, had but the pope’s instruments opportunity to sit brooding awhile, they might soon bring their de­sired work to a perfection among the multitude of ignorant souls that are amidst us!  We see there is need not only to stir up our people to pray, or else we send them before they have learned their errand, as if we should call a child to read before he hath learned his letters.

           Use Second.  It speaks to all that are at any time the mouth to God for others in prayer, so to pray, that those who join with them may clearly understand what they put up to God for them.  Who is more to be blamed—he that prayeth in an unknown tongue, or he that with such uncouth phrases and high-flown expressions as are not understood by half the com­pany?  Suppose thine own spirit prays, as the apostle saith, yet thy understanding is unfruitful unto them. They, alas! are at a loss, and stand gazing, as the dis­ciples did when the cloud parted Christ from them. Either come down from thy high towering expres­sions, or help them up to thee.  They may say of thee as those of Moses, ‘We know not what is become of the man.’  No wonder if, while they cannot keep sight of the matter in hand, that their thoughts rove and dance about some object of their own framing.  Dost thou pray to be admired for thy rouling tongue, height of gifts, or the like?  Perhaps thou mayest have this thy reward of some ignorant ones, and others that would as fain commend themselves upon the same account; but consider what a low and base end thou propoundest in so high a service, unworthy of a Chris­tian’s thought.  What! no net to fish with for thy credit and applause but a sacred ordinance!  The whip which Christ made in the gospel belongs to thy back.  Our blessed Saviour, that was all on fire with zeal to see his house of prayer made a house of merchandise, O how doth his soul loathe the base­ness of thy mercenary spirit, who dost the same, though in another dress!