unto the Duty whereunto he is obliged whether personally or by vertue of any Relation wherein he stands unto others To suppose that God requireth Duties of men which they cannot perform in an acceptable manner by vertue and in the use of those Aids which he hath prepared and promised unto that End is to reflect Dishonour on his Goodness and Wisdom in his Commands Wherefore no man is obliged to pray in any Circumstances by vertue of any Relation or Office but he is able so to do according unto what is required of him and what he is not able for he is not called unto 6. We are expresly commanded to pray but are no where commanded to make Prayers for our selves much less for others This is supperadded for a supposed conveniency unto the light of Nature and Scripture-Institution 7. There is Assistance promised unto Believers to enable them to pray according unto the Will of God there is no assistance promised to enable any to make Prayers for others The former part of this Assertion is explained and proved in the ensuing discourse and the latter cannot be disproved And if it should be granted that the Work of composing Prayers for others is a good Work falling under the general Aids of the Holy Spirit necessary unto every good Work whatever yet are not those Aids of the same kind and nature with his actual Assistances in and unto Prayer as he is the Spirit of Grace and Supplications For in the use of those Assistances by Grace and Gifts every man that useth them doth actually pray nor are they otherwise to be used But men do not pray in the making and composing Forms of Prayer though they may do so in the reading of them afterward 8. Whatever Forms of Prayer were given out unto the use of the Church by Divine Authority and Inspiration as the Lords Prayer and the Psalms or Prayers of David they are to have their Everlasting use therein according unto what they were designed unto And be their End and Use what it will they can give no more warranty for Humane compositions unto the same End and the Injunction of their use than for other Humane Writings to be added unto the Scripture These and the like Principles which are evident in their own light and truth will be of Use to direct us in the Argument in hand so far as our present design is concerned therein For it is the Vindication of our own Principles and Practice that is principally designed and not an opposition unto those of other men Wherefore as was before intimated neither these Principles nor the Divine Testimonies which we shall more largely insist upon are ingaged to condemn all Use of set Forms of Prayers as sinful in themselves or absolutely unlawful or such as so vitiate the Worship of God as to render it wholly unacceptable in them that chuse so to worship him For God will accept the Persons of those who sincerely seek him though through invincible ignorance they may mistake in sundry things as unto the way and manner of his Worship And how far as unto particular instances of miscarriage this Rule may extend He only knows and of men whatever they pretend not one And where any do worship God in Christ with an Evidence of holy Fear and Sincerity and walk in a Conversation answerable unto the Rule of the Gospel though they have manifold Corruptions in the way of their Worship I shall never judge severely either of their present Acceptance with God or of their future Eternal Condition This is a safe Rule with respect unto others our own is to attend with all Diligence unto what God hath revealed concerning his Worship and absolutely comply therewith without which we can neither please Him nor come to the Enjoyment of Him I do acknowledge also that the general prevalency of the Use of set Forms of Prayer of Humane Invention in Christian Assemblies for many ages more than any other Argument that is urged for their necessity requires a tenderness in judgment as unto the whole nature of them and the Acceptance of their Persons in the Duty of Prayer by whom they are used Yet no consideration of this usage seeing it is not warranted by the Scriptures nor is of Apostolical Example nor is countenanced by the practice of the primitive Churches ought to hinder us from discerning and judging of the Evils and Inconveniencies that have ensued thereon Nor from discovering how far they are unwarrantable as unto their Imposition And these evils may be here a little considered The Beginnings of the Introduction of the Use of set Forms of Prayer of Humane composition into the Worship of the Church are altogether uncertain But that the Reception of them was progressive by new Additions from time to time is known to all For neither Rome nor the present Roman Missal were built in a day In that and the Breviaries did the whole Worship of the Church issue at least in these parts of the World No man is so fond as to suppose that they were of one entire composition the Work of one Age of one man or any Assembly of men at the same time unless they be so brutishly devout as to suppose that the Mass-book was brought from Heaven unto the Pope by an Angel as the Alcoran was to Mahomet It is evident indeed that the common People at least of the Communion of the Papal Church do believe it to be as much of a Divine Original as the Scripture and that on the same grounds of the proposal of it unto them as the only means of Divine Worship by their Church Hence is it unto them an Idol But it is well enough known how from small Beginnings by various Accessions it increased unto its present Form and Station And this Progress in the Reception of devised Forms of Prayer in the Worship of the Church carried along with it sundry pernitious concomitants which we may briefly consider 1. In and by the Additions made unto the first received Forms the superstitious and corrupt Doctrines of the Apostasy in several Ages were insinuated into the worship of the Church That such superstitious and corrupt Doctrines were gradually introduced into the Church is acknowledged by all Protestants and is sufficiently known the supposition of it is the sole foundation of the Reformation And by this Artifice of new Additions to received Forms they were from time to time admitted into and stated in the Worship of the Church by which principally to this very day they preserve their station in the minds of men Were that foundation of them taken away they would quickly fall to the ground By this means did those Abominations of Transubstantiation and the Sacrifice of the Mass both leaven and poyson the whole Worship of the publick Assemblies and imposed themselves on the credulity of the People The Disputes of Speculative men superstitious and subtle about these things had never infected the minds of the
things that had some low and mean Resemblance of what was intended in the Words suggested unto him by the Holy Spirit as he was a Type of Christ yet the Depth of the Mysteries contained therein the principal Scope and Design of the Holy Ghost was in a great measure concealed from himself and much more from others Only it was given out unto the Church by immediate Inspiration that Believers might search and diligently inquire into what was signified and foretold therein that so thereby they might be gradually led into the Knowledge of the Mysteries of God according as he was pleased graciously to communicate of his Saving Light unto them But withal it was Revealed unto David and the other Prophets that in these things they did not minister unto themselves but unto us as having Mysteries in them which they could not which they were not to comprehend But as this Gift is ceased under the New Testament after the finishing of the Canon of the Scripture nor is it by any pretended unto So was it confined of old unto a very few inspired Persons and belongs not unto our present enquiry for we speak only of those things which are common unto all Believers And herein a preference must in all things be given unto those under the New Testament If therefore it could be proved which I know it cannot be that the Generality of the Church under the Old Testament made use of any Forms of Prayers as mere Forms of Prayer without any other end use or mystical Instruction all which concurred in their Prophetical Composures for the sole end of Prayer yet would it not whatever any pretend or plead thence follow that Believers under the New Testament may do the same much less that they may be obliged always so to do For there is now a more Plentiful and Rich Effusion of the Spirit of Grace and Supplication upon them than was upon those of old And as our Duty is to be regulated by Gods Commands so Gods Commands are suited unto the Dispensation of his Grace For Persons under the New Testament who are Commanded to Pray not to make use constantly in their so doing of the Gifts Aids and Assistance of the Spirit which are peculiarly dispensed and communicated therein on pretence of what was done under the Old is to reject the Grace of the Gospel and to make themselves Guilty of the highest Ingratitude Wherefore although we may and ought to bear with them who having not received any thing of this promised Grace and Assistance nor do believe there is any such thing do plead for the use of Forms of Prayer to be composed by some and read by others or themselves and that only in the Discharge of this Duty Yet such as have been made Partakers of this Grace and who own it their Duty constantly to use and improve the promised Aids of the Spirit of God will be careful not to admit of any such principles or practice as would plainly annihilate the Promise Thus much then we may suppose our selves to have obtained in the Consideration of this Testimony That God hath promised under the New Testament to give unto Believers in a plentiful manner or measure the Spirit of Grace and Supplication or his own Holy Spirit enabling them to pray according to his mind and will The way and manner of his Work therein shall be afterwards declared And it may suffice to oppose in General this one Promise unto the open reproaches and bold Contempts that are by many cast on the Spirit of Prayer whose Framers unless they can blot this Text out of the Scripture will fail at last in their design We shall not therefore need to plead any other Testimony to the same purpose in the way of Promises Only we may observe that this being expresly assigned as a part of the Gracious Work of the Holy Spirit as promised under the New Testament there is no one Promise to that purpose wherein this Grace is not included Therefore the known Multiplication of them addeth strength unto our Argument CHAP. III. Gal. 4. 6. Opened and Vindicated THE next general Evidence given unto the Truth under Consideration is the Account of the Accomplishment of this Promise under the New Testament where also the Nature of the Operation of the Holy Spirit herein is in general expressed And ' this is Gal. 4. 6. Because ye are sons God hath sent forth the Spirit of his Son crying Abba Father An Account as was said is here given of the Accomplishment of the Promise before explained And sundry things may be considered in the Words First The Subject on whom he is bestowed and in whom he worketh are Believers or those who by the Spirit of Adoption are made the Children of God We receive the Adoption of Sons and because we are Sons he sendeth his Spirit into our Hearts And this priviledge of Adoption we obtain by Faith in Christ Jesus John 1. 12. To as many as received him he gave Power to become the Sons of God even to them that believed on his Name Secondly There is an especial Appellation or Description of the Spirit as promised and given unto this purpose He is the Spirit of the Son That the Original ground and Reason hereof is his Eternal Relation to the Son as proceeding from him hath been elsewhere evinced But there is something more particular here intended He is called the Spirit of the Son with respect unto his Communication to Believers There is therefore included herein that especial Regard unto Jesus Christ the Son of God which is in the Work mentioned as it is an Evangelical Mercy and Priviledge He is therefore called the Spirit of the Son not only because of his eternal Procession from him But 1. Because he was in the first place given unto him as the Head of the Church for the Unction Consecration and Sanctification of his humane Nature Here he laid the Foundation and gave an example of what he was to do in and towards all his Members 2. It is immediately from and by him that he is communicated unto us and that two ways 1. Authoritatively by Virtue of the Covenant between the Fatherand him whereon upon his Accomplishment of the Work of the Mediation in a State of Humiliation according to it he received the Promise of the Spirit that is Power and Authority to bestow him on whom he would for all the ends of that Mediation Acts 2. 33. Chap. 5. 31. 2 Formally in that all the Graces of the Spirit are derived unto us from him as the Head of the Church as the spring of all spiritual Life in whom they were all treasured and laid up unto that purpose Col. 2. 19. Eph. 4. 16. Col. 3. 1 2 3 4. Secondly The Work of this Spirit in general as bestowed on Believers is partly included partly expressed in these words In general which is included He enables them to behave themselves suitably unto that state and
the Devotion of the Church of Rome to invite others thereunto I shall a little more particularly inquire into it And I must needs say that on the best view I can take or Examination of it it seems to be a matter altogether useless uncertain an effect of and Entertainment for vain Curiosity whereby men intrude themselves into those things which they have not seen being vainly puft up by their own fleshly mind For to call over what was before intimated in things that are Practical in Religion no man can understand any thing whereof he can have no experience Nothing is rejected by vertue of this Rule whereof some men through their own default have no Experience but every thing is so justly whereof no man in the discharge of his Duty can attain any Experience He that speaks of such things unto others if any such there might be belonging unto our Condition in this World must needs be a Barbarian unto them in what he speaks and whereas also he speaks of that wherein his own Reason and Understanding have no interest he must be so also unto himself For no man can by the use of Reason however advanced by spiritual Light understand such actings of the Souls of other men or his own as wherein there is no exercise of Reason or Understanding such as these Raptures are pretended to consist in So whereas one of them says sundus animae meae tangit fundum Essentiae Dei it had certainly been better for him to have kept his Apprehensions or Fancy to himself than to express himself in words which in their own proper sense are Blasphemous and whose best defensative is that they are unintelligible And if it be not unlawful it is doubtless inexpedient for any one in things of Religion to utter what it is impossible for any Body else to understand with this only Plea that they do not indeed understand it themselves it being what they enjoyed without any acts or actings of their own Understanding To allow such pretences is the ready way to introduce Babel into the Church and Expose Religion to scorn Some pretending unto such Raptures among our selves I have known wherein for a while they stirred up the Admiration of weak and credulous Persons but through a little observation of what they did spake and pretended unto with an Examination of all by the unerring Rule they quickly came into contempt All I intend at present is that whatever be in this pretence it is altogether useless unto Edification and therefore ought the declaration of it to be of no regard in the Church of God If the Apostle would not allow the use of Words though miraculously suggested unto them that used them without an immediate interpretation of their signification what would he have said of such words and things as are capable of no interpretation so as that any man living should understand them For those by whom at present they are so extolled and commended unto us do themselves discourse at Random as blind men talk of Colours for they pretend not to have any Experience of these things themselves And it is somewhat an uncouth way of procedure to enhance the value of the Communion of their Church and to invite others unto it by declaring that there are some amongst them who enjoyed such spiritual Ecstasies as could neither by themselves nor any others be understood For nothing can be so wherein or whereabout there is no exercise of Reason or Understanding Wherefore the old Question cui bono will discharge this pretence from being of any value or esteem in Religion with considerate men Again As the whole of this kind of Prayer is useless as to the Benefit and Edification of the Church or any member of it so it is impossible there should ever be any certainty about the Raptures wherein it is pretended to consist but they must everlastingly be the subject of contention and dispute For who shall assure me that the Persons pretending unto these Duties or Enjoyments are not meer pretenders Any man that lives if he have a mind unto it may say such things or use such expressions concerning himself If a man indeed shall pretend and declare that he doth or enjoyeth such things as are expressed in the Word of God as the Duty or priviledge of any and thereon are acknowledged by all to be things in themselves true and real and likewise attainable by Believers he is ordinarily so far as I know to be believed in his Profession unless he can be convicted of falshood by any thing inconsistent with such Duties or Enjoyments Nor do I know of any great Evil in our credulity herein should we happen to be deceived in or by the Person so professing seeing he speaks of no more than all acknowledge it their Duty to endeavour after But when any one shall pretend unto spiritual actings or Enjoyments which are neither prescribed nor promised in the Scripture nor are investigable in the Light of Reason no man is upon this meer profession obliged to give credit thereunto Nor can any man tell what evil effect or Consequences his so doing may produce For when men are once taken off from that sure Ground of Scripture and their own understandings putting themselves afloat on the uncertain Waters of fancies or conjectures they know not how they may be tossed nor whither they may be driven If it shall be said that the Holiness and Honesty of the Persons by whem these especial priviledges are enjoyed are sufficient Reason why we should believe them in what they profess I answer they would so in a good measure if they did not pretend unto things repugnant unto Reason and unwarranted by the Scripture which is sufficient to crush the Reputation of any mans Integrity Nor can their Holiness and Honesty be proved to be such as to render them absolutely impregnable against all Temptations which was the preeminence of Christ alone Neither is there any more strength in this Plea but what may be reduced unto this Assertion that there neither are nor ever were any Hypocrites in the World undiscoverable unto the Eyes of men For if such there may be some of these pretenders may be of their Number notwithstanding the appearance of their Holiness and Honesty Besides if the Holiness of the best of them were examined by Evangelical Light and Rule perhaps it would be so far from being a sufficient countenance unto other things as that it would not be able to defend its own Reputation Neither is it want of charity which makes men doubtful and unbelieving in such cases but that Godly Jealousy and Christian prudence which require them to take care that they be not deceived or deluded do not only warrant them to abide on that guard but make it their necessary Duty also For it is no new thing that pretences of Raptures Ecstasies Revelations and unaccountable extraordinary Enjoyments of God should be made use of unto corrupt Ends