of Scripture wherein these things are expresly revealed and proposed unto us for to insist on them all were endless This we principally labour in as that whereby not only must the controversy be finally determined but the Persons that manage it be eternally judged What is added concerning the Experience of them that do believe the Truth herein claims no more of Argument unto them that have it not than it hath Evidence of proceeding from and being suited unto those Divine Testimonies But whereas the things that belong unto it are of great moment unto them who do enjoy it as containing the principal Acts Ways and Means of our Entercourse and Communion with God by Christ Jesus they are here somewhat at large on all occasions insisted on for the Edification of those whose concernment lyeth only in the practice of the Duty it self Unless therefore it can be proved that the Testimonies of the Scripture produced and insisted on do not contain that sense and Understanding which the words do determinately express for that only is pleaded or that some have not an Experience of the Truth and Power of that sense of them enabling them to live unto God in this Duty according to it all other Contests about this matter are vain and useless But yet there is no such Work of the Holy Spirit pleaded herein as should be absolutely inconsistent with or Condemnatory of all those outward Aids of Prayer by set composed Forms which are almost every where made use of For the Device being antient and in some degree or measure received generally in the Christian World though a no less general Apostasy in many things from the Rule of Truth at the same time in the same Persons and places cannot be denied I shall not judge of what Advantage it may be or hath been unto the Souls of men nor what Acceptance they have found therein where it is not too much abused The substance of what we plead from Scripture and Experience is only this That whereas God hath graciously promised his Holy Spirit as a Spirit of Grace and Supplications unto them that do believe enabling them to pray according to his Mind and Will in all the circumstances and capacities wherein they are or which they may be called unto it is the Duty of them who are enlightened with the Truth hereof to expect those promised Aids and Assistances in and unto their Prayers and to pray according to the Ability which they receive thereby To deny this to be their Duty or to deprive them of their Liberty to discharge it on all occasions riseth up in direct opposition unto the Divine Instruction of the sacred Word But moreover as was before intimated there are some generally allowed Principles which though not always duely considered yet cannot at any time be modestly denyed that give Direction towards the right Performance of our Duty herein And they are these that sollow 1. It is the Duty of every man to pray for himself The Light of Nature multiplied Divine Commands with our necessary dependance on God and subjection unto him give Life and Light unto this Principle To owne a Divine Being is to owne That which is to be prayed unto and that it is our Duty so to do 2. It is the Duty of some by vertue of natural Relation or of Office to pray with and for others also So is it the Duty of Parents and Masters of Families to pray with and for their Children and Housholds This also derives from those great Principles of natural Light that God is to be worshipped in all Societies of his own erection and that those in the Relations mentioned are obliged to seek the chiefest good of them that are committed unto their care and so is it frequently enjoyned in the Scripture In like manner it is the Duty of Ministers to pray with and for their Flocks by vertue of especial Institution These things cannot be nor so far as I know of are questioned by any But practically the most of men live in an open neglect of their Duty herein Were this but diligently attended unto from the first instance of natural and moral Relations unto the instituted Offices of Ministers and publick Teachers we should have less contests about the Nature and Manner of praying than at present we have It is holy practice that must reconcile differences in Religion or they will never be reconciled in this World 3. Every one who prayeth either by himself and for himself or with others and for them is obliged as unto all the uses properties and circumstances of Prayer to pray as well as he is able For by the Light of Nature every one is obliged in all instances to serve God with his Best The Consirmation and Exemplification hereof was one end of the Institution of Sacrifices under the Old Testament For it was ordained in them that the chief and best of every thing was to be offered unto God Neither the nature of God nor our own Duty towards him will admit that we should expect any Acceptance with him unless our design be to serve him with the Best that we have both for matter and manner So is the mind of God himself declared in the Prophet If you offer the blind for Sacrifice is it not Evil and if you offer the Lame and the Sick is it not Evil Ye brought that which was torn and that which was Lame and Sick should I accept this at your hands saith the Lord But cursed be the Deceiver who hath in his Flock a Male and voweth and sacrificeth unto the Lord a corrupt thing For I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen 4. In our Reasonable service the Best wherewith we can serve God consists in the Intense sincere actings of the Faculties and Affections of our minds according unto their respective powers through the use of the best Assistances we can attain And if we omit or forgo in any instance the Exercise of them according to the utmost of our present Ability we offer unto God the Sick and the Lame If men can take it on themselves in the Sight of God that the Invention and use of set Forms of Prayer and other the like outward modes of Divine Worship is the best that he hath endowed them withal for his service they are free from the force of this consideration 5. There is no man but in the use of the Aids which God hath prepared for that purpose he is able to pray according to the Will of God and as he is in Duty obliged whether he pray by himself and for himself or with others and for them also There is not by these means perfection attainable in the performance of any Duty Neither can all attain the same measure and degree as unto the usefulness of Prayer and manner of praying But every one may attain unto that wherein he shall be accepted with God and according
would ever have come into the minds of men had not a necessity of their Invention been introduced by the establishment of set Forms of Prayer as the only way and means of Divine Worship And whereever they are retained proportionably unto the principles of the Doctrine which men profess some such Ceremonies must be retained also I will not therefore deny but that here lyeth the foundation of all our present differences about the manner of Divine Worship Suppose a necessity of confining the Solemn Worship of the Church unto set Forms of Prayer and I will grant that sundry Rituals and Ceremonies may be well judged necessary to accompany their observance For without them they will quickly grow obsolete and unsatisfactory And if on the other hand free Prayer in the Church be allowed it is evident that nothing but the Grace and Gifts of the Holy Ghost with a due regard unto the Decency of natural circumstances is required in Divine service or can be admitted therein Neither yet is this consequent how inseparable soever it seems from the sole publick Use of set Forms of Prayer in sacred Administrations pleaded to prove them either in themselves or their use to be unlawful The Design of this consideration is only to shew that they have been so far abased that they are so subject to be abused and do so alway stand in need to be abused that they may attain the Ends aimed at by them as much weakens the Plea of the necessity of their imposition For this also is another evil that hath attended their invention The Guides of the Church after a while were not contented to make use of Humanely devised Forms of Prayer confining themselves unto their use alone in all publick Administrations but moreover they judged it meet to impose the same practice on all whom they esteemed to be under their Power And this at length they thought lawful yea necessary to do on penalties Ecclesiastical and Civil and in the issue Capital When this Injunction first found a prevalent entertainment is very uncertain For the first two or three Centuries there were no Systemes of composed Forms of Prayer used in any Church whatever as hath been proved Afterwards when they began to be generally received on such grounds and for such Reasons as I shall not here insist on but may do so in a Declaration of the Nature and Use of spiritual Gifts with their continuance in the Church and an enquiry into the causes of their Decay the Authority of some great Persons did recommend the Use of their Compositions unto other Churches even such as had a mind to make use of them as they saw good But as unto this device of their Imposition confining Churches not only unto the necessary use of them in general but unto a certain Composition and Collection of them we are beholding for all the advantage received thereby unto the Popes of Rome alone among the Churches of the second Edition For from their own Good Inclination and by their own Authority without the advice of Councils or pretence of Traditions the two Gorgons heads whereby in other cases they frighten poor Mortals and turn them into Stones by various Degrees they obtained a pretence of Right to impose them and did it accordingly For when the Use and Benefit of them had been for a while pleaded and thence a progress made unto their necessity it was needful that they should be imposed on all Churches and Christians by their Ecclesiastical Authority But when afterwards they had insinuated into them and lodged in their Bowels the two great Idols of Transubstantiation and the unbloudy Sacrifice not only Mulcts Personal and Pecuniary but Capital punishments were enacted and executed to enforce their observance This brought Fire and Faggot into Christian Religion making Havock of the true Church of Christ and shedding Blood of thousands For the Martyrdom of all that have suffered death in the World for their Testimony against the Idolatries of the Mass derives originally from this Spring alone of the necessary imposition of compleat Liturgical Forms of Prayer For this is the sole foundation of the Roman Breviary and Missal which have been the Abaddons of the Church of Christ in these parts of the World and are ready once more to be so again Take away this Foundation and they all fall to the ground And it is worth Consideration of what kind that Principle is which was naturally improved unto such pernitious effects which quickly was found to be a meet and effectual Engine in the Hand of Sathan to destroy and murder the Servants of Christ. Had the Churches of Christ been left unto their primitive Liberty under the enjoined Duties of Reading and Expounding the Scripture of Singing Psalms to the praise of God of the Administration of the Sacraments of Baptism and the Lords Supper and of diligent preaching the Word all of them with Prayer according unto the Abilities and spiritual Gifts of them who did preside in them as it is evident that they were for some Ages it is impossible for any man to imagine what evils would have ensued thereon that might be of any consideration in comparison of those enormous mischiefs which followed on the contrary practice And as unto all the Inconveniences which as it is pretended might ensue on this Liberty there is sufficient Evangelical Provision for their prevention or cure made in the Gospel constitution and Communion of all the true Churches of Christ. But this was not the whole of the Evil that attended this Imposition For by this means all spiritual Ministerial Gifts were caused to cease in the Church For as they are Talents given to trade withal or manifestations of the Spirit given to profit or edify the Church they will not reside in any subject they will not abide if they are by any received if they are not improved by continual Exercise We see every day what effects the contempt or neglect of them doth produce Wherefore this Exercise of them being restrained and excluded by this Imposition they were utterly lost in the Church so as that it was looked on as a rare thing for any one to be able to pray in the Administration of Divine Worship Yea the pretence of such an Ability was esteemed a Crime and the Exercise of it a Sin scarce to be pardoned Yet do I not find it in any of the ancient Canons reckoned among the faults for which a Bishop or a Presbyter were to be deposed But that hereon arose in those who were called to officiate in publick Assemblies as unto the Gifts which they had received for the Edification of the Church in Divine Administrations that neglect which hath given a fatal wound unto the Light and Holiness of it is openly evident For when the Generality of men of that Order had provision of Prayers made for them which they purchased at an easy rate or had them provided for them at the charge of the People they
end that our Prayers may be suited unto our Occasions He who can divide this Text or cut it out into a garment to cloath set forms of Prayer with will discover an admirable dexterity in the using and disposal of a Text of Scripture But yet neither do I conclude from hence that all such forms are unlawful only that another way of Praying is here enjoyned us is I suppose unquestionable unto all impartial searchers after Truth And doubtless they are not to be blamed who endeavour a Compliance therewith And if Persons are able in the daily constant reading of any Book whatever meerly of an humane Composition to rise up in answer to this Duty of Praying always with all manner of Prayer and Supplication in the Spirit or the Exercise of the aid and assistance received from him and his holy acting of them as a Spirit of Grace and Supplication endeavouring labouring and watching thereunto I shall say no more but that they have attained what I cannot understand The sole Enquiry remaining is how they are enabled to pray in whose minds the Holy Ghost doth thus work as a Spirit of Grace and Supplication And I do say in answer thereunto that those who are thus affected by him do never want a gracious Ability of making their Addresses unto God in Vocal Prayer so far as is needful unto them in their circumstances Callings States and Conditions And this is that which is called the Gift of Prayer I speak of ordinary Cases for there may be such interpositions of Temptations and Desertions as that the Soul being overwhelmed with them may for the present be able only to mourn as a Dove or to chatter as a Crane that is not to express the sense of their minds clearly and dictinctly but only as it were to mourn and groan before the Lord in brokenness of spirit and expressions But this also is sufficient for their acceptance in that Condition And hereof there are few Believers but at one time or other they have more or less experience And as for those whose Devotion dischargeth it self in a formal course of the same words as it must needs be in the Papacy wherein for the most part they understand not the signification of the Words which they make use of they are strangers unto the true Nature of Prayer at least unto the Work of the Spirit therein And such Supplications as are not variously influenced by the Variety of the Spiritual Conditions of them that make them according to the Variety of our spiritual exercise are like one constant Tone or noise which hath no Harmony nor Musick in it I say therefore 1. That the things insisted on are in some degree and measure necessary unto all acceptable Prayer The Scripture assigns them thereunto and Believers find them so by their own Experience For we discourse not about Prayer as it is the working of Nature in its straits and difficulties towards the God of Nature expressing thereby its dependence on him with an acknowledgement of his Power in which sence all Flesh in one way or other under one notion or other come to God Nor yet upon those Cries which legal Convictions will wrest from them that fall under their Power But we treat only of Prayer as it is required of Believers under the Gospel as they have an Access through Christ in one Spirit unto the Father And 2. That those in whom this Work is wrought by the Holy Spirit in any degree do not in ordinary Cases want an Ability to express themselves in this Duty so far as is needful for them It is acknowledged that an Ability herein will be greatly increased and improved by Exercise and that not only because the exercise of all moral Faculties is the genuine way of their strengthning and improvement but principally because it is instituted appointed and commanded of God unto that end God hath designed the Exercise of Grace for the means of its growth and giveth his blessing in answer to his institution But the nature of the thing it self requires a performance of the Duty suitably unto the Condition of him that is called unto it And if men grow not up unto further Degrees in that Ability by Exercise in the Duty it self by stirring up the Gifts and Grace of God in them it is their Sin and Folly And hence it follows 3. That although set forms of Prayer may be Lawful unto some as is pretended yet are they necessary unto none that is unto no true Believers as unto acceptable Evangelical Prayer But whoever is made Partaker of the Work of the Spirit of God herein which he doth infallibly effect in every one who through him is enabled to cry Abba Father as every Child of God is he will be able to pray according to the mind and Will of God if he neglect not the Aid and Assistance offered unto him for that purpose Wherefore to plead for the necessity of forms of Prayer unto Believers beyond what may be doctrinal or instructive in them is a fruit of inclination unto Parties or of Ignorance or of the want of a due Attendance unto their own Experience Of what use forms of Prayer may be unto those that are not Regenerate and have not therefore received the Spirit of Adoption belongs not directly unto our disquisition Yet I must say that I understand not clearly the Advantage of them unto them unless a contrivance to relieve them in that condition without a due endeavour after a deliverance from it may be so esteemed For these Persons are of Two sorts 1. Such as are openly under the Power of Sin their minds being not Effectually influenced by any Convictions These seldom pray unless it be under Dangers Fears Troubles Pains or other Distresses When they are smitten they will cry even to the Lord they will cry and not else And their Design is to treat about their especial occasions and the present sense which they have thereof And how can any man conceive that they should be supplied with forms of Prayer expressing their Sense Conceptions and Affections in their particular Cases And how ridiculously they may mistake themselves in reading these Prayers which are no way suited unto their Condition is easily supposed A form to such Persons may prove little better than a Charm and their minds be diverted by it from such a performance of Duty as the Light of Nature would direct to Jonahs Mariners in the Storm cryed every one unto his God and called on him also to do so too Chap. 1. 5 6. The Substance of their Prayer was that God would think upon them that they might not perish And men in such Conditions if not diverted by this pretended Relief which indeed is none will not want words to express their minds so far as there is any thing of Prayer in what they do and beyond that whatever words they are supplied withal they are of no use nor advantage unto them And it is
Application of them to such Idols as indeed are nothing in the World There will be in such Persons Dread and Reverence and Fear as there was in some of the Heathen unto an unspeakable Horror when they entred into the Temples and meerly imaginary presence of their Gods the whole Work being begun and finished in their Fancies And sometimes great joys satisfactions and delights do ensue on what they do For as what they so do is suited to the best Light they have and men are apt to have a complacency in their own inventions as Micah had Judg. 17. 13. and upon inveterate prejudices which are the Guides of most men in Religion their Consciences find Relief in the discharge of their Duty These things I say are found in Persons of the Highest and most dreadful Superstitions in the World yea heightened unto inexpressible Agitations of Mind in Horror on the one side and Raptures or Ecstasies on the other And they are all tempered and qualifyed according to the mode and way of Worship wherein men are ingaged but in themselves they are all of the same nature that is natural or effects and impressions upon Nature So it is with the Mahumetans who excel in this Devotion and so it is with Idolatrous Christians who place the Excellency and Glory of their profession therein Wherefore such Devotion such affections will be excited by Religious offices in all that are sincere in their use whether they be of Divine Appointment or no. But the actings of Faith and Love on God through Christ according to the Gospel or the Tenour of the New Covenant with the effects produced thereby in the Heart and Affections are things quite of another kind and nature and unless men do know how really to distinguish between these things it is to no purpose to plead Spiritual Benefit and Advantage in the use of such Forms seeing possibly it may be no other but of the same kind with what all false Worshippers in the World have or may have Experience of 2. Let them diligently enquire whether the effects on their Hearts which they plead do not proceed from a precedent preparation a good design and upright Ends occasionally excited Let it be supposed that those who thus make use of and plead for Forms of Prayer especially in publick do in a due manner prepare themselves for it by Holy Meditation with an endeavour to bring their Souls into an holy Frame of Fear Delight and Reverence of God let it also be supposed that they have a good End and design in the Worship they address themselves unto namely the Glory of God and their own spiritual Advantage the Prayers themselves though they should be in some things irregular may give occasion to exercise those Acts of Grace which they were otherwise prepared for And I say yet farther 3. That whilest these Forms of Prayer are cloathed with the general notions of Prayer that is are esteemed as such in the minds of them that use them are accompained in their use with the Motives and Ends of Prayer express no matter unlawful to be insisted on in Prayer directing the Souls of men to none but lawful Objects of Divine Worship and Prayer the Father Son and Holy Spirit and whilest men make use of them with the true design of Prayer looking after due assistance unto Prayer I do not judge there is any such evil in them as that God will not communicate his Spirit to any in the use of them so as that they should have no holy Communion with him in and under them Much less will I say that God never therein regards their Persons or rejects their praying as unlawful For the Persons and Duties of men may be accepted with God when they walk and act in sincerity according to their Light though in many things and those of no small importance sundry irregularities are found both in what they do and in the manner of doing it Where Persons walk before God in their Integrity and practise nothing contrary to their Light and conviction in his Worship God is merciful unto them although they order not every thing according to the Rule and measure of the Word So was it with them who came to the Passover in the Days of Hezekiah they had not cleansed themselves but did eat the Passover otherwise than it was written 2 Chorn. 30. 18. For whom the good King made the Solemn Prayer suited to their occasion The good Lord pardon every one that prepareth his Heart to seek the Lord God of his Fathers though he be not cleansed according to the purification of the sanctuary and the Lord hearkened unto Hezekiah and healed the People ver 18 19 20. Here was a Duty for the substance of it appointed of God but in the manner of its performance there was a failure they did it not according to what was written which is the sole rule of all Religious Duties This God was displeased withal yet graciously passed by the offence and accepted them whose Hearts were upright in what they did In the mean time I do yet judge that the use of them is in it self obstructive of all the principal Ends of Prayer and sacred Worship Where they are alone used they are opposite to the Edification of the Church and where they are imposed to the absolute exclusion of other Prayer are destructive of its Liberty and render a good part of the purchase of Christ of none effect Things being thus stated it will be enquired whether the use of such Forms of Prayer is lawful or no. To this Enquiry some thing shall be returned briefly in way of Answer and an End put unto this discourse And I say 1. To compose and write Forms of Prayer to be Directive and Doctrinal helps unto others as to the matter and method to be used in the right discharge of this Duty is lawful and may in some cases be useful It were better it may be if the same thing were done in another way suited to give direction in the case and not cast into the Form of a Prayer which is apt to divert the mind from the due consideration of its proper End and use unto that which is not so But this way of Instruction is not to be looked on as unlawful meerly for the Form and method whereinto it is cast whilest its true use only is attended unto 2. To Read Consider and Meditate upon such written Prayers as to the matter and Arguments of Prayer expressed in them composed by Persons from their own Experience and the Light of Scripture directions or to make use of Expressions set down in them where the Hearts of them that read them are really affected because they find their state and Condition their wants and desires declared in them is not unlawful but may be of good use unto some though I must acknowledge I never heard any expressing any great benefit which they had received thereby But it is possible
that some may so do For no such Freedom of Prayer is asserted as should make it unlawful for men to make use of any proper means the better to enable them to pray Nor is any such Ability of Prayer granted as to supersede the Duty of using means for the Encrease and furtherance of it 3. To set up and prescribe the use of such Forms universally in opposition and unto the Exclusion of free Prayer by the Aid of the Spirit of Grace is contrary not only to many Divine precepts before insisted on but to the Light of nature it self requiring every man to pray and on some occasions necessitating them thereunto But whatever be the practice of some men I know not that any such Opinion is pleaded for and so shall not farther oppose it 4. It is not enquired whether Forms of Prayer especially as they may be designed unto and used for other Ends and not to be read instead of Prayer have in their Composition any thing of intrinsecal evil in them for it is granted they have not But the Enquiry is whether in their use as Prayers they are not hindrances unto the right discharge of the Duty of Prayer according to the mind of God and so may be unlawful in that respect For I take it as granted that they are no where appointed of God for such an Use no where commanded so to be used whence an argument may be formed against their having any Interest in Divine acceptable Worship but it is not of our present Consideration For if on the accounts mentioned they appear not contrary unto or inconsistent with or are not used in a way exclusive of that Work of the Holy Spirit in Prayer which we have described from the Scripture nor are reducible unto any Divine prohibition whilest I may enjoy my own Liberty I shall not contend with any about them Nor shall I now engage into the Examination of the Arguments that are pleaded in their behalf which some have greatly multiplied as I suppose not much to the Advantage of their cause For in things of Religious Practice one Testimony of Scripture rightly explained and applied with the Experience of Believers thereon is of more weight and value than a thousand dubious Reasonings which cannot be evidently resolved into those Principles Wherefore some few additional Considerations shall put an issue unto this Discourse 1. Some observe that there are Forms of Prayer composed and prescribed to be used both in the Old Testament and the New Such they say was the Form of Blessing prescribed unto the Priests on solemn Occasions Numb 6. 24 25 26. And the Psalms of David as also the Lords Prayer in the New Testament 1. If this be so it proves that Forms of Prayer are not intrinsecally evil which is granted yet may the use of them be unnecessary 2. The Argument will not hold so far as it is usually extended at least God himself hath prescribed some Forms of Prayer to be used by some Persons on some occasions therefore men may invent yea and prescribe those that shall be for common and constant use He who forbad all Images or all use of them in sacred things appointed the making of the Cherubims in the Tabernacle and Temple 3. The Argument from the practice in use under the Old Testament in this matter if any could thence be taken when the People were carnal and tyed up unto Carnal Ordinances unto the Duty and practice of Believers under the New Testament and a more plentiful effusion of the Spirit hath been before disproved 4. The words prescribed unto the Priests were not a Prayer properly but an Authoritative Benediction and an instituted sign of Gods blessing the People For so it is added in the Explication of that Ordinance They shall put my name upon the Children of Israel and I will bless them ver 27. 5. Davids Psalms were given out by immediate Inspiration were most of them Mystical and Prophetical appointed to be used in the Church as all other Scriptures only some of them in a certain manner namely of Singing and that manner also determined by Divine Appointment 6. That any Form of Prayer is appointed in the New Testament to be used as a Form is neither granted nor can be proved 7. Give us Prayers composed by Divine inspiration with a command for their use with the Time Manner and Form of their usage which these instances prove to be lawful if they prove any thing in this case and there will be no contest about them 8. All and every one of the Precedents or Examples which we have in the whole Scripture of the Prayers of any of the People of God Men or Women being all accommodated to their present occasions and uttered in the Freedom of their own Spirits do all give Testimony unto free Prayer if not against the use of Forms in that Duty 2. Moreover it seems that when any one prayeth his Prayer is a Form unto all that join with him whether in Families or Church-Assemblies which some lay great weight upon though I am not able to discern the Force of it in this case For 1. The question is solely about him that prayeth and his discharge of Duty according to the mind of God and not concerning them who join with him 2. The conjunction of others with him that prayeth according to his Ability is an express command of God 3. Those who so join are at Liberty when it is their Duty to pray themselves 4. That which is not a Form in it self is not a Form to any for there is more required to make it so than meerly that the words and Expressions are not of their own present Invention It is to them the Benefit of a Gift bestowed for their Edification in its present Exercise according to the Mind of God That only is a Form of Prayer unto any which he himself useth as a Form for its nature depends on its use 5. The Argument is incogent God hath commanded some to pray according to the Ability they have received and others to join with them therein therefore it is lawful to invent Forms of Prayer for our selves or others to be used as Prayers by them or us 3. That which those who pretend unto moderation in this matter plead is that Prayer it self is a commanded Duty but Praying by or with a prescribed Form is only an outward manner and Circumstance of it which is indifferent and may or may not be used as we see occasion And might a general Rule to this purpose be duely established it would be of huge importance But 1. It is an easy thing to invent and prescribe such outward Forms and manner of outward Worship as shall leave nothing of the Duty prescribed but the empty name 2. Praying before an image or Worshipping God or Christ by an image is but an outward mode of Worship yet such as renders the whole Idolatrous 3. Any outward mode of Worship the Attendance whereunto or the Observance whereof is prejudicial unto the due performance of the Duty whereunto it is annexed is inexpedient and what there is hereof in the present instance must be judged from the preceding discourse FINIS Abba Father the meaning of it * Omnino oportet nos * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Hom. 67. de Prec 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Hom. 67. de Prec 1.
A DISCOURSE OF THE WORK OF THE HOLY SPIRIT IN PRAYER WITH A brief Enquiry into the Nature and Use of Mental Prayer and Forms By JOHN OWEN D. D. LONDON Printed for Nathanael Ponder at the Sign of the Peacock in the Poultry near the Church 1682. PREFACE TO THE READER IT is altogether needless to premise any thing in this place concerning the Necessity Benefit and Use of Prayer in general All men will readily acknowledge that as without it there can be no Religion at all so the Life and Exercise of all Religion doth principally consist therein Wherefore that Way and Profession in Religion which gives the best Directions for it with the most effectual Motives unto it and most aboundeth in its Observance hath therein the Advantage of all others Hence also it follows that as all Errors which either pervert its nature or countenance a neglect of a due Attendanceunto it are pernitious in Religion so Differences in Opinion and Disputes about any of its Vital Concerns cannot but be dangerous and of evil consequence For on each hand these pretend unto an immediate Regulation of Christian practice in a matter of the highest Importance unto the Glory of God and the Salvation of the Souls of men Whereas therefore there is nothing more requisite in our Religion than that true Apprehensions of its Nature and Use be preserved in the minds of men the Declaration and Defence of them when they are opposed or unduely traduced is not only justifiable but necessary also This is the Design of the ensuing Discourse There is in the Scripture a Promise of the Holy Ghost to be given unto the Church as a Spirit of Grace and Supplications As such also there are particular Operations ascribed unto him Mention is likewise frequently made of the Aids and Assistances which he affords unto Believers in and unto their Prayers Hence they are said to PRAY ALWAYS WITH ALL PRAYER AND SUPPLICATIONS IN THE SPIRIT Of the want of these Aids and Assistances to enable them to pray according to the Mind of God some do profess that they have Experience as also of their Efficacy unto that End when they are received Accordingly these regulate themselves in this whole Duty in the Expectation or Improvement of them And there are those who being accommodated with other Aids of another Nature to the same purpose which they esteem sufficient for them do look on the former Profession and Plea of an Ability to pray by the Aids and Assistances of the Holy Spirit to be a meer empty pretence And in the management of these different Apprehensions those at Variance seem to be almost Barbarians one to another the one being not able to understand what the other do vehemently affirm For they are determined in their minds not meerly by notions of Truth and Falshood but by the Experience which they have of the things themselves a sense and understanding whereof they can by no means communicate unto one another For whereas spiritual Experience of Truth is above all other Demonstrations unto them that do enjoy it so it cannot be made an Argument for the Enlightening and Conviction of others Hence those who plead for Prayer by vertue of supplies of Gifts and Grace from the Holy Spirit do admire that the use or necessity of them herein should be contradicted Nor can they understand what they intend who seem to deny that it is every mans Duty in all his Circumstances to pray as well as he can and to make use in his so doing of the Assistance of the Spirit of God And by Prayer they mean that which the most eminent and only proper signification of the word doth denote namely that which is vocal Some on the other side are so far from the understanding of these things or a conviction of their Reality that with the highest confidence they despise and reproach the pretence of them To pray in the Spirit is used as a notable Expression of scorn the thing signified being esteemed fond and contemptible Moreover in such cases as this men are apt to run into Excesses in things and ways which they judge expedient either to countenance their own Opinions or to depress and decry those of them from whom they differ And no Instances can be given in this kind of greater Extravagancies than in that under consideration For hence it is that some do ascribe the Original of Free Prayer amongst us by the Assistance of the Spirit of God unto an Invention of the Jesuits which is no doubt to make them the Authors of the Bible And others do avow that all Forms of Prayer used amongst us in publick Worship are meer Traductions from the Roman Breviaries and Missal But these things will be afterwards spoken unto They are here mentioned only to evince the use of a sedate enquiry into the Truth or the mind of God in this matter which is the design of the ensuing Discourse That which should principally guide us in the management of this enquiry is that it be done unto spiritual advantage and Edification without strife or contention Now this cannot be without a diligent and constant Attendance unto the two sole Rules of judgment herein namely Scripture-Revelation and the Experience of them that do believe For although the latter is to be regulated by the former yet where it is so it is a safe Rule unto them in whom it is And in this case as in water Face answereth unto Face so do Scripture Revelation and spiritual Experience unto one another All other Reasonings from Customs Traditions and feigned consequences are here of no use The enquiries before us are concerning the Nature of the Work of the Holy Spirit in the Aids and Assistances which he gives unto Believers in and unto their Prayers according unto the mind of God as also what are the Effects and Fruits of that Work of his or what are the spiritual Abilities which are communicated unto them thereby Antecedently hereunto it should be enquired whether indeed there be any such thing or no or whether they are only vainly pretended unto by some that are deceived But the Determination hereof depending absolutely on the foregoing enquirie it may be handled jointly with them and needs no distinct consideration He that would not deceive nor be deceived in his enquiry after these things must diligently attend unto the two forementioned Rules of Scripture Testimony and Experience Other safe Guides he hath none Yet will it also be granted that from the Light of Nature whence this Duty springs wherein it is founded from whence as unto its Essence it cannot vary as also from generally received Principles of Religion suited thereunto with the uncorrupted practice of the Church of God in former Ages much direction may be given unto the Understanding of those Testimonies and Examination of that Experience Wherefore the foundation of the whole ensuing Discourse is laid in the consideration and exposition of some of those Texts
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
common People of Christians nor ever been the means of that Idolatry which at length spread it self over the whole visible Church of these parts of the World had not this Device of prescribed Forms of Prayer wherein those Abominations were not only expressed but graphically represented and acted so violently affecting the carnal Minds of men superstitious and ignorant imposed them on their practice which gradually hardened them with an obdurate credulity For although they saw no ground or reason Doctrinally to believe what was proposed unto them about Transubstantiation and the Sacrifice of the Mass and might easily have seen that they were contradictory unto all the conductive Principles of men and Christians namely Faith Reason and Sense yet they deceived themselves into an obstinate pretence of believing in the notion of Truth of what they had admitted in practice Men I say of corrupt minds might have disputed long enough about vagrant Forms Accidents without subjects Transmutation of substances without Accidents Sacrifices bloody and unbloody before they had vitiated the whole Worship of the Church with gross Idolatry had not this engine been made use of for its introduction and the minds of men by this means inveagled with the practice of it But when the whole matter and means of it was gradually insinuated into and at length comprized in those Forms of Prayer which they were obliged continually to use in Divine Service their whole Souls became leavened and tainted with a confidence in and love unto these Abominations Hence it was that the Doctrines concerning the Sacraments and the whole worship of God in the Church as they became gradually corrupted were not at once Objectively and Doctrinally proposed to the minds and considerations of men to be received or rejected according to the Evidence they had of their Truth or Error a method due to the Constitution of our Natures but gradually insinuated into their practice by Additional Forms of Prayer which they esteemed themselves obliged to use and observe This was the gilding of the poysonous Pill whose operation when it was swallowed was to bereave men of their Sense Reason and Faith and make them madly avow that to be true which was contrary unto them all Besides as was before intimated the things themselves that were the ground-work of Idolatry namely Transubstantiation and the Sacrifice of the Mass were so acted and represented in those Forms of Worship as to take great impression on the minds of carnal men until they were mad on their Idols For when all Religion and Devotion is let into the Soul by Fancy and Imagination excited by outward spectacles they will make mad work in the World as they have done and yet continue to do But hereof I shall speak in the next place It had therefore been utterly impossible that an Idolatrous Worship should have been introduced into the Church in general had not the Opinion of the necessity of devised Forms of Prayer been first universally received At least it had not been so introduced and so established as to procure and cause the shedding of the blood of thousands of Holy persons for not complying with it By this means alone was brought in that fatal engine of the Churches Ruine from whose murderous efficacy few escaped with their Lives or Souls Had all Churches continued in the Liberty wherein they were placed and left by our Lord Jesus Christ and his Apostles it is possible that many Irregularities might have prevailed in some of them and many mistakes been admitted in their practice Yet this monster of the Mass devouring the Souls of the most and drinking the blood of many had never been conceived nor brought forth at least not nourished into that terrible form and Power wherein it appeared and acted for many Ages in the World And upon the account thereof it is not without cause that the Jews say that the Christians received their Tephilloth or Prayer-books from Armillus that is Antichrist It is true that when the Doctrine of Religion is determined and established by civil Laws the Laws of the Nation where it is professed as the Rule of all outward Advantages Liturgies composed in compliance therewithal are not so subject to this mischief But this ariseth from that external cause alone Otherwise where ever those who have the ordering of these things do deviate from the Truth once received as it is common for the most so to do Forms of Prayers answerable unto those deviations would quickly be insinuated And the present various Liturgies that are amongst the several sorts of Christians in the World are of little other use than to establish their minds in their peculiar Errors which by this means they adhere unto as Articles of their Faith And hereby did God suffer contempt to be cast upon the supposed Wisdom of men about his Worship and the ways of it They would not trust unto his Institutions and his Care of them but did first put the Ark into a Cart and then like Uzzah put forth a hand of force to hold it when it seemed to shake For it is certain that if not the first Invention yet the first publick Recommendation and prescription of devised Forms of Prayer unto the practice of the Churches were designed to prevent the insinuation of false opinions and corrupt Modes of Worship into the publick Administrations This was feared from Persons infected with Heresy that might creep into their Ministry So the Orthodox and the Arians composed Prayers Hymns and Doxologies the one against the other inserting in them passages confirming their own profession and condemning that of their Adversaries Now however this Invention might be approved whilest it kept within bounds yet it proved the Trojan Horse that brought in all evils into the City of God in its Belly For he who was then at work in the Mystery of Iniquity laid hold on the Engine and occasion to corrupt those Prayers which by the constitution of them who had obtained Power in them the Churches were obliged and confined unto And this took place effectually in the constitution of the Worship of the second Race of Christians or the Nations that were converted unto the Christian Faith after they had destroyed the Western Roman Empire To speak briefly and plainly it was by this means alone namely of the necessary Use of devised Forms of Prayer in the Assemblies of the Church and of them alone that the Mass with its Transubstantiation and Sacrifice and all the Idolatrous Worship wherewith they were accompanied were introduced until the World inflamed with those Idols drench'd it self in the bloud of the Saints and Martyrs of Christ for their Testimony against those abominations And if it had been sooner discovered that no Church was intrusted with Power from Christ to frame and impose such devised Forms of Worship as are not warranted by the Scripture innumerable Evils might have been prevented For that there were no Liturgies composed no imposed Use of them in the Primitive
Churches for some ages is demonstratively proved with the very same arguments whereby we prove that they had neither the Mass nor the use of Images in their Worship For besides the utter silence of them in the Apostolical writings and those of the next ensuing Ages which is sufficient to discard their pretence unto any such Antiquity there are such descriptions given of the practice of the Churches in their Worship as are inconsistent with them and exclusive of them besides they give such a new Face of Divine Worship so different from the portraicture of it delivered in the Scripture as is hardly reconcileable thereunto and so not quickly embraced in the Church I do not say that this fatal Consequence of the Introduction of humanely devised set Forms of Prayer in the Worship of the Church in the horrible abuse made of it is sufficient to condemn them as absolutely unlawful For where the Opinions leading unto such Idolatrous practices are openly rejected and condemned as was before intimated there all the Causes Means and Occasions of that Idolatry may be taken out of them and separate from them as it is in the Liturgies of the Reformed Churches whether imposed or left free But it is sufficient to lay in the Balance against that veneration which their general observance in many ages may invite or procure And it is so also to warrant the Disciples of Christ to stand fast in the Liberty wherewith he hath made them free Another Evil which either accompanied or closely followed on the Introduction of devised Forms of Prayer into the Church was a supposed necessity of adorning the Observance of them with sundry Arbitrary Ceremonies And this also in the End as is confessed among all Protestants encreased Superstition in its Worship with various practices leading unto Idolatry It is evident that the Use of free Prayer in Church Administrations can admit of no Ceremonies but such as are either of Divine Institution or are natural circumstances of the actions wherein the Duties of Worship do materially consist Divine Institution and Natural Light are the Rules of all that order and Decency which is needful unto it But when these devised Forms were introduced with a supposition of their necessity and sole use in the Church in all acts of immediate Worship men quickly sound that it was needful to set them off with Adventitious ornaments Hereon there was gradually sound out and prescribed unto constant Observation so many outward Postures and Gestures with Attires Musick Bowings Cringes Crossings Venerations Censings Altars Images Crucifixes Responds Alternatives and such a rabble of other Ceremonies as rendred the whole worship of the Church ludicrous burdensome and superstitions And hereon it came to pass that he who is to officiate in Divine Service is obliged to learn and practise so many turnings and windings of himself Eastward and Westward to the Altar to the Wall to the People So many Gestures and postures in kneeling rising Standings Bowings less and profound secret and loud speakings in a due Observance of the Interposition of Crossings with Removals from one place to another with provision of Attires in their variety of Colours and respect to all the Furniture of their Altars as are difficult to learn and foolishly antick in their practice above all the preparations of Players for the Stage Injunctions for these and the like observances are the subject of the Rubrick of the Missal and the Cautels of the Mass. That these things have not only no Affinity with the purity simplicity and Spiritualty of Evangelical Worship but were invented utterly to exclude it out of the Church and the minds of men needs no proof unto any who ever read the Scripture with due consideration Nor is the Office of the Ministery less corrupted and destroyed by it For besides a soâ—â—y Cunning in this practice and the reading of some Forms of words in an accommodation unto these Rites there was little more besides an easy good Intention to do what he doth and not the quite contrary required to make any one Man or Woman as it once at least fell out to administer in all sacred Worship Having utterly lost the Spirit of Grace and Supplications neglecting at best all his Aids and Assistances and being void of all Experience in their minds of the Power and Efficacy of Prayer by vertue of them they found it necessary by these means to set off and recommend their dead Forms For the lifeless Carcass of their Forms merely alone were no more meet to be esteemed Prayer than a Tree or a Log was to be esteemed a God before it was shaped fashioned gilded and adorned By this means they taught the Image of Prayer which they had made to speak and act a Part to the satisfaction of the spectators For the bare reading of a Form of Words especially as it was Ordered in an unknown Tongue could never have given the least contentment unto the multitude had it not been set off with this variety of Ceremonies composed to make an Appearance of Devotion and sacred Veneration Yet when they had done their utmost they could never equal the Ceremonies and Rites of the Old Temple-worship in Beauty Glory and Order nor yet those of the Heathen in their sacred Eleusinian Mysteries for number solemnity gravity and appearance of Devotion Rejecting the true Glory of Gospel-Worship which the Apostle expresly declares to consist in the Administration of the Spirit they substituted that in the room thereof which debased the profession of Christian Religion beneath that of the Jews and Pagans especially considering that the most of their Ceremonies were borrowed of them or stollen from them But I shall never believe that their conversion of the Holy Prayers of the Church by an open contempt of the whole Work of the Spirit of God in them into a Theatrical Pompous Observance of ludicrous Rites and Ceremonies can give so much as present satisfaction unto any who are not given up to strong Delusions to believe a Lye The Exercise of ingrafted prevalent Superstition will appease a natural conscience outward Forms and Representations of things believed will please the Fancy and exercise the Imagination variety and frequent changes of modes gestures and postures with a sort of Prayer always beginning and always ending will entertain present thoughts and outward senses so as that men finding themselves by these means greatly affected may suppose that they pray very well when they do nothing less For Prayer consisting in an holy Exercise of Faith Love Trust and Delight in God acting themselves in the Representation of our Wills and Desires unto him through the Aid and Assistance of the Holy Ghost may be absent where all these are most effectually present This also produced all the pretended ornaments of their Temples Chapels and Oratories by Crucifixes Images a multiplication of Altars with Reliques Tapers Vestments and other Utensils None of these Things whereby Christian Religion is corrupted and debased
were contented to be at Rest freed from that Labour and Travel of mind which are required unto the constant Exercise and Improvement of spiritual Gifts This Imposition was the Grave wherein they were buried For at length as it is manifest in the Event our Lord Jesus Christ being provoked with their sloth and unbelief did withhold the Communication of such Gifts from the Generality of those who did officiate in Divine Worship And hereby they lost also one great Evidence of the continuance of his mediatory Life in Heaven for the preservation of the Church It is known that this was and is the State of things in the Roman Church with reference unto their whole Worship in their publick Assemblies And therefore although they have indulged divers Enthusiasts whose Revelations and actings pretended from the Holy Spirit have tended to the confirmation of their Superstitions and some of them have ventured at Notions about Mental Prayer which they understand not themselves Yet as unto Free Prayer by the Assistance of the Holy Ghost in the Church Assemblies or otherwise they were the first and continue to be the fiercest opposers of it And it is their Interest so to be For shake this Foundation of the Imposition of an Entire Systeme of Humanely devised Prayers for the only way and means of the Worship of the Church and the whole Fabrick of the Mass with all the weight of their Religion if vanity and Imagination may be said to have any weight which is laid thereon will tumble into the Pit from whence it came And therefore I must here acquaint the Reader that the first occasion of writing this Discourse was the perusal of Mr. Cressies Preface to his Church History wherein out of a design to advance the pretended Mental Prayer of some of his Enthusiasts he reflects with much contumely and Reproach upon that Free praying by the Aids of the Spirit of God which we plead for And he will find that all his pretences are examined in the latter part of this Discourse But notwithstanding these things those of the Roman Church do at this day boast themselves of their Devotions in their Prayers private and publick and have prevailed thereby on many disposed unto a compliance with them by their own Guilt Ignorance and Superstition The vanity of their pretence hath been well detected by evincing the Idolatry whereby all or the most of their Devotions are vitiated and rendred unacceptable But this also is of weight with me that the provision of the Systeme and order of their whole Devotion and its Exercise is apparently composed and fitted unto the Exclusion of the whole Work of the Spirit of God in Prayer And yet do they continue under an incredible Delusion as to oppose revile and condemn the Prayers of others who are not of their Communion on this consideration that those who make them have not the Holy Spirit nor his Aids which are all confined unto their Church But if any Society of men in the World maintaining the outward profession of Christian Religion can do more to exclude the Holy Ghost and all his operations in Prayer and Divine Worship than their Church hath done I shall acknowledge my self greatly mistaken It is nothing but Ignorance of him and his whole Work with all the Ends for which he is promised unto the Church that I say not an Hatred and Detestation of them that causeth any to embrace their ways of Devotion But to return The Things pleaded for may be reduced unto the ensuing Heads 1. No Persons no Churches are obliged by vertue of any Divine Constitution Precept or approved Example to confine themselves in their publick or private Worship unto set or Humanely devised Forms of Prayer If any such Constitution Precept or Example can be produced which hitherto hath not been done it ought to be complyed withal And whilst others are left unto their Liberty in their use this is sufficient to enervate all Pleas for their Imposition 2. There is a Promise in the Scripture there are many Promises made and belonging unto the Church unto the End of the World of the Communication of the Holy Spirit unto it as unto peculiar Aids and Assistances in Prayer To deny this is to overthrow the foundation of the Holiness and comfort of all Believers and to bring present Ruine to the Souls of men in Distress 3. It is the Duty of Believers to look after to pray for those promised Aids and Assistances in Prayer Without this all those Promises are despised and looked on as a Flourish of Words without Truth Power or Efficacy in them But 4. This they are commanded to do and have blessed Experience of success therein The former is plain in the Scripture and the latter must be left unto their own Testimony living and dying 5. Beyond the Divine Institution of all the Ordinances of Worship in the Church with the Determination of the Matter and Form which are essential unto them contained in the Scripture and a due Attendance unto Natural Light in outward Circumstances there is nothing needful unto the due and orderly Celebration of all publick Worship in its Assembly If any such thing be pretended it is what Christ never appointed nor the Apostles ever practised nor the first Churches after them nor hath it any Promise of acceptance 6. For the preservation of the Unity of Faith and the communion of Churches among themselves therein they may express an Agreement as in Doctrine by a joynt Confession of Faith so in a Declaration of the material and substantial parts of Worship with the Order and method thereof on which foundation they may in all things communicate with each other as Churches and in the practice of their Members 7. Whereas the Differences about Prayer under consideration concern Christian practice in the Vitals of Religion great respect is to be had unto the Experience of them that do believe where it is not obstructed and clouded by prejudices sloth or adverse Principles and Opinions Therefore the substance of the greatest part of the ensuing Discourse consists principally in the Declaration of those concernments of Prayer which relate unto practice and Experience And hence it follows 8. That the best Expedient to compose these Differences amongst us is for every one to stir up the Gift and Grace of God that is in him and all of us to give up our selves unto that Diligence Frequency Fervency and Perseverance in Prayer which God requireth of us especially in such a season as that wherein we live A time wherein they who ever they be who trouble others may for ought they know be near unto trouble themselves This will be the most effectual means to lead us all into the acknowledgement of the Truth and without which an Agreement in Notions is of little Use or value But I confess Hopes are weak concerning the due Application of this Remedy unto any of our Evils or Distempers The Opinions of those who
deny all internal real efficacious Operations of the Holy Spirit on the Souls of men and deride all their effects have so far diffused and riveted themselves into the minds of many that little is to be expected from a Retreat unto those Aids and Reliefs This Evil in the profession of Religion was reserved for these latter Ages For although the Work and Grace of the Holy Spirit in Divine Worship was much neglected and lost in the World Yet no Instances can be given in Ages past of such contempt cast upon all his internal Grace and Operations as now abounds in the World If the Pelagians who were most guilty did fall into any such Excesses they have escaped the Records and monuments that remain of their Deportment Bold Efforts they are of Atheistical Inclinations in men openly avowing their own Ignorance and utter want of all experience in things Spiritual and Heavenly Neither doth the Person of Christ or his Office meet with better entertainment amongst many and by some have been treated with scurrility and Blasphemy In the mean time the contests about Communion with Churches are great and fierce But where these things are received and approved those who live not on a Traditionary Faith will not forsake Christ and the Gospel or renounce Faith and Experience for the Communion of any Church in the World But all Flesh almost hath corrupted its Ways The Power of Religion and the Experience of it in the Souls of Men being generally lost the profession of it is of no great use nor will long abide Yea multitudes all the World over seem to be weary of the Religion which themselves profess so far as it is pleaded to be of Divine Revelation be it true or false unless it be where they have great secular advantages by their profession of it There is no greater pretence of a flourishing State in Religion than that of some Churches of the Roman Communion especially one at this day But if the account which is given us from among themselves concerning it be true it is not much to be gloried in For set aside the multitude of Atheists Antiscripturists and avowed Disbelievers of the supernatural Mysteries of the Gospel and the Herd that remains influenced into an Hatred and persecution of the Truth by a combination of men upholding themselves and their way by extravagant secular Interests and Advantages is not very highly considerable Yea their present height seems to be on a precipice What inroads in other places bold Opinions concerning the Authority of Scripture and the Demonstration of it the Person and Office of Christ the Holy Spirit and all his operations with the Advancement of a pretence of Morality in opposition to Evangelical Grace in its Nature and Efficacy are made every day is known unto all who consider these things And although the effects of this Poyson discover themselves daily in the decays of Piety the encrease of Immoralities of all sorts and the abounding of flagitious Sins exposing Nations unto the high Displeasure of God Yet the security of most in this state of things proclaims it self in various fruits of it and can never be sufficiently deplored Whereas therefore one means of the preservation of the Church and its Deliverance out of these Evils is a due attendance unto the discharge of this Duty of Prayer the Declaration of its Nature with a Vindication of the Springs and Causes from whence it derives its efficacy which are attempted in the Ensuing Discourse may I hope through the blessing of God be of some Use unto such whose minds are sincere in their Enquiries after Truth ERRATA PAg. 13. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 16. l. 15. Supplication And it is l. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 18. l. 13. these r. therefore l. 14. in r. for l. 15. but r. put p. 23. l. 17. r. out for p. 28. l. 1. r. prophecy p. 41. margin dele Abba Father the meaning of it l. 7. r. Ymma l. 9. in regard r. is required l. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 12. what whereas r. that p. 72. l. 26. liked not p. 73. These words in the margin Omnino oportet nos were the beginning of a quotation which is omitted the whole is as followeth Omnino oportet nos orationis tempore in curiam intrare coelestem illam utique curiam in qua Rex Regum stellato sedet solio circumdante innumerabili inessabili beatorum Spirituum exercitu Quanta ergo cum reverentia quanto timore quantâ illuc humilitate accedere debet è palude sua procedens ranuncula vilis quà m tremebundus quà m denique humilis solicitus toto intentus animo Majestatali gloriae Bernard Serm. de quatuor orandi modis p. 74. l. 7. r. Prayers p. 119. l. 22. Others there are p. 120. l. 28. unwearied r. unvaried p. 142. l. 2. this r. their p. 144. l. 21. Afflictions r. Affections p. 175. l. 21. their r. these p. 201. l. 26. the r. their p. 202. l. 11. r. noxious l. 14. r. obnoxious THE WORK OF THE Holy Spirit IN PRAYER AS The Spirit of Grace and Supplications and the Duty of Believers therein with a brief enquiry into the nature and use of Mental Prayer and Forms CHAP. I. The Use of Prayer and the Work of the Holy Spirit therein THE Works of the Spirit of God towards Believers are either general and not confined with a respect unto any one Duty more than another or particular with respect unto some especial Duty Of the first sort are Regeneration and Sanctification which being common unto them all are the general Principles of all actings of Grace or particular Duties in them But there are moreover sundry especial Works or Operations of this holy Spirit in and towards the Disciples of Christ which although they may be reduced unto the general head of Sanctification yet they fall under an especial consideration proper unto themselves of this sort is the Aid or Assistance which he gives unto us in our Prayers and Supplications I suppose it will be granted that Prayer in the whole compass and extent of it as comprizing Meditation Supplication Praise and Thanksgiving is one of the most signal Duties of Religion The Light of nature in its most pregnant notions with its practical Language in the Consciences of mankind concur in their suffrage with the Scripture in this matter For they both of them jointly witness that it is not only an important Duty in Religion but also that without it there neither is nor can be the exercise of any Religion in the world Never any Persons lived in the acknowledgment of a Deity but under the conduct of the same apprehension they thought the duty of Vows Prayers and Praises incumbent on them as they found occasion Yea although they found out external Ceremonious ways of solemnizing their Devotions yet it was this Duty of Prayer alone which was
5. 2. Luk. 2. 52. Acts 4. 33. And sometimes for the free effectual Efficacy of Grace in those in whom it is Acts 14. 26. 1 Cor. 15. 10. 2 Cor. 11. 9. And sometimes for our Justification and Salvation by the free Grace or favour of God in Christ John 1. 17. 1 Pet. 1. 13. For the Gospel it self as the instrument of the declaration and communication of the Grace of God 2 Cor. 6. 1. Eph. 3. 2. Col. 1. 6. Tit. 2. 11. For the free donation of the Grace and gifts of the Spirit John 1. 16. Eph. 4. 7. And many other significations it hath which belong not unto our purpose Three things may be intended in this adjunct of Grace 1. A respect of the Soveraign Cause of his Dispensation which is no other but the mere Grace of God He may be called a Spirit of Grace because his donation is an effect of Grace without the least respect unto any desert in those unto whom he is given This Reason of the Appellation is declared Titus 3 4 5 6. The sole cause and reason in opposition unto our own works or deservings of the pouring out of the Spirit upon us is the Love and Kindness of God in Jesus Christ whence he may be justly called a Spirit of Grace 2. Because he is the Author of all Grace in and unto them on whom he is poured out So God is called the God of all Grace because he is the Fountain and Author of it And that the Holy Spirit is the immediate efficient cause of all Grace in us hath been elsewhere proved both in general and in the principal instances of Regeneration and Sanctification and it shall be yet further confirmed in what doth ensue 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used for that Grace or Favour which one hath with another Let me find grace in thy sight as in the instances before-quoted And so the Spirit also may be called a Spirit of Grace because those on whom he is poured out have Grace and Favour with God they are gracious with him as being accepted in the beloved Eph. 2. 18. Whereas therefore all these concur where-ever this Spirit is communicated I know no reason why we may not judge them all here included though that in the second place be especially intended The Spirit is promised to work Grace and Holiness in all on whom he is bestowed He is as thus poured out a Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Supplications that is of Prayer for Grace and mercy The word is formed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the other to be gracious or merciful and expressing our Act towards God it is Prayer for Grace Supplication And the original word is never used but to express vocal prayer either in the Assemblies of the people of God or by private persons Harken to the voice of my Supplications is rendred by the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5. 7. in which place alone in the Scripture that word is used Originally it signifies a Bough or Olive branch wrapt about with Wooll or Bays or something of the like nature which those carried in their hands and lifted up who were Suppliants unto others for the obtaining of Peace or the averting of their Displeasure Hence came the phrase of velamenta praeferre to hold out such covered branches So Livy de Bel. Punic Ramas oleae ac velamenta alia Supplicantium portantes orant ut reciperent sese Holding forth Olive branches and other covered tokens used by Suppliants they prayed that they might be received into Grace and Favour Which custome Virgil declares in his Aeneas addressing himself to Evander Optime Grajugenum cui me fortuna precari Et vitta comptos voluit praetendere Ramos And they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Branches of Supplication or Prayer And they constantly called those Prayers which they made solemnly unto their gods Supplicia and Supplicationes Liv. lib. 10. Eo anno multa prodigia erant quarum avertendarum causa Supplicationes in biduum Senatus decrevit A form of which kind of Prayer we have in Cato de re rustica cap 13. Mars pater te precor quaesoque ut calamitates Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Miserationes or Lamentationes and interpret it of mens bemoaning themselves in their Prayers for Grace and Mercy which in the issue varies not from the sense insisted on But whereas it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be merciful or gracious and expresses an act of ours towards God it can properly signifie nothing but Supplications for Mercy and Grace Nor is it otherwise used in the Scripture See Job 40. 21. Prov. 18. 23. Dan. 9. 3. Jer. 31. 60. 2 Chron. 6. 21. Jer. 3. 21. Psal. 28. 2 6. 31 23. 116. 1. 130. 2. 140. 7. 143. 1. Dan. 9. 18. 25. Psal. 46. 6. which are all the places besides this where the word is used in all which it denotes deprecation of Evil and Supplication for Grace constantly in the plural Number to denote the Earnestness of Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are properly Supplications for Grace and Mercy in freedom and deliverance from Evil but by a Synecdoche for all sorts of Prayer whatever We may therefore enquire in what sense the Holy Spirit of God is called a Spirit of Supplication or what is the Reason of this Attribution unto him And he must be so either formally or efficiently either because he is so in himself or unto us If in the former way then he is a Spirit who himself prayeth and according to the import of those Hebraisms aboundeth in that Duty As a man of wickedness Isaiah 55. 7. or a man of Blood is a man wholly given to wickedness and violence So on the other hand a Spirit of Supplication should be a Spirit abounding in Prayer for Mercy and the diverting of evil as the word imports Now the Holy Ghost cannot be thus a Spirit of Supplication neither for himself nor us No Imagination of any such thing can be admitted with respect unto himself without the highest Blasphemy Nor can he in his own Person make Supplications for us For besides that any such Interposition in Heaven on our behalf is in the Scripture wholly confined unto the Priestly Office of Christ and his Intercession all Prayer whether Oral or Interpretative only is the Act of a nature inferiour unto that which is prayed unto This the Spirit of God hath not he hath no Nature inferiour unto that which is Divine We cannot therefore suppose him to be formally a Spirit of Supplication unless we deny his Deity He is therefore so Efficiently with respect unto us and as such he is promised unto us Our enquiry therefore in General is how or in what sense he is so And there are but two ways conceivable whereby this may be affirmed of him 1. By working Gracious Inclinations and dispositions in us unto this Duty 2. By giving
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
or Spiritual Faculty of exercising Faith Love Reverence Fear Delight and other Graces in a way of vocal Requests Supplications and Praises unto God In every thing making our Request known unto God Phil. 4. 6. This Gift and Ability I affirm to be bestowed and this Work by Vertue thereof to be wrought in us by the Holy Ghost in the Accomplishment of the Promise insisted on so crying Abba Father in them that do believe And this is that which we are to given an account of wherein we shall assert nothing but what the Scripture plainly goeth before us in and what the experience of Believers duly exercised in Duties of Obedience doth confirm And in the Issue of our Endeavour we shall leave it unto the Judgement of God and his Church whether they are ecstatical enthusiastical unaccountable Raptures that we plead for or a real Gracious Effect and Work of the Holy Spirit of God The first thing we ascribe unto the Spirit herein is that he supplieth and furnisheth the mind with a due comprehension of the Matter of Prayer or what ought both in general and as unto all our particular occasions to be prayed for Without this I suppose it will be granted that no man can pray as he ought For how can any man pray that knows not what to pray for Where there is not a Comprehension hereof the very nature and being of Prayer is destroyed And herein the Testimony of the Apostle is express Rom. 8. 26. Likewise also the Spirit helpeth our Infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with groans that cannot be uttered It is that expression only which at present I urge We know not what we should pray for as we ought This is generally supposed to be otherwise Namely that men know well enough what they ought to pray for only they are wicked and careless and will not pray for what they know they ought so to do I shall make no excuse or Apology for the wickedness and carelesness of men which without doubt are abominable But yet I must abide by the truth asserted by the Apostle which I shall further evidence immediately namely that without the especial Aid and Assistance of the Holy Spirit no man knoweth what to pray for as he ought But yet there is another Relief in this matter and so no need of any Work of the Holy Ghost therein And we shall be accounted Impudent if we ascribe any thing unto him whereof there is the least colourable pretence that it may be otherwise effected or provided for so great an unwillingness is there to allow him either Place Work or Office in the Christian Religion or the practice of it Wherefore it is pretended that although men do not of themselves know what to pray for yet this defect may be supplied in a Prescript form of words prepared on purpose to teach and confine men unto what they are to pray for We may therefore dismiss the Holy Spirit and his Assistance as unto this Concernment of Prayer for the due matter of it may be so set down and fixed on Ink and Paper that the meanest capacity cannot miss of his Duty therein This therefore is that which is to be tryed in our ensuing discourse Namely what whereas it is plainly affirmed that we know not of our selves what we should pray for as we ought which I judge to be universally true as unto all Persons as well those who prescribe Prayers as those unto whom they are prescribed and that the Holy Spirit helps and relieveth us herein whether we may or ought to relinquish and neglect his Assistance and so to rely only on such supplies as are invented or used unto that end for which he is promised that is plainly whether the Word of God be to be trusted unto in this matter or not It is true that whatever we ought to pray for is declared in the Scripture yea and summarily comprised in the Lords Prayer But it is one thing to have what we ought to pray for in the Book another thing to have it in our Mind and Hearts without which it will never be unto us the due matter of Prayer It is out of the abundance of the Heart that the Mouth must speak in this matter Mat. 12. 34. There is therefore in us a threefold defect with repect unto the matter of Prayer which is supplied by the Holy Spirit and can be so no other way nor by any other means And therein is he unto us a Spirit of Supplication according to the Promise For 1. we know not our own wants 2. we know not the supplied of them that are expressed in the Promises of God and 3. we know not the end whereunto what we pray for is to be directed which I add unto the former Without the knowledge and understanding of all these no man can pray as he ought and we can no way know them but by the Aid and Assistance of the Spirit of Grace And if these things be manifest it will be evident how in this first Instance we are enabled to pray by the Holy Ghost 1. Our wants as they are to be the Matter of Prayer may be referr'd unto three Heads and none of them of our selves do we know aright so as to make them the due Subject of our Supplications and of some of them we know nothing at all This first consists in our outward straits pressures and Difficulties which we desire to be delivered from with all other temporal things wherein we are concerned In those things it should seem wondrously clear that of our selves we know what to pray for But the truth is whatever our sense may be of them and our natural desires about them yet how and when under what conditions and limitations with what frame of heart and Spirit what submission unto the pleasure of God they are to be made the matter of our Prayers we know not Therefore doth God call the Prayers of most about them howling and not a crying unto him with the Heart Hos. 7. 14. There is indeed a Voice of nature crying in its distress unto the God of nature But that is not the Duty of Evangelical Prayer which we enquire after And men oft-times most miss it where they think themselves most ready and prepared To know our Temporal wants so as to make them the matter of Prayer according to the mind of God requires more Wisdom than of our selves we are furnished withal For who knoweth what is good for man in this Life all the days of his vain life which he spendeth as a shadow Eccl. 6. 12. And oft-times Believers are never more at a loss than how to pray aright about temporal things No man is in pain or distress or under any wants whose continuance would be destructive to his Being but he may yea he ought to make deliverance from them the matter of his Prayer So
themselves in our Supplications are innumerable And there is nothing so excellent in its self so useful unto us so acceptable unto God in the matter of Prayer but it may be vitiated corrupted and Prayer it self rendred vain by an Application of it unto false or mistaken Ends. And what is the Work of the Spirit to guide us herein we shall see in its proper place CHAP. V. The Work of the Holy Spirit as to the matter of Prayer THese things are considerable as to the matter of Prayer and with respect unto them of our selves we know not what we should pray for nor how nor when And the first Work of the Spirit of God as a Spirit of Supplication in Believers is to give them an understanding of all their wants and of the supplies of Grace and Mercy in the Promises causing a sense of them to dwell and abide on their minds as that according unto their measure they are continually furnished with the matter of Prayer without which men never pray and by which in some sense they pray always For 1. He alone doth and he alone is able to give us such an understanding of our own wants as that we may be able to make our thoughts about them known unto God in Prayer and Supplication And what is said concerning our wants is so likewise with respect unto the whole matter of Prayer whereby we give Glory to God either in Requests or Prayers And this I shall manifest in some instances whereunto others may be reduced 1. The Principal matter of our Prayer concerneth Faith and Unbelief So the Apostles prayed in a particular manner Lord increase our Faith and so the poor man prayed in his distress Lord help thou my unbelief I cannot think that they ever pray aright who never pray for the pardon of Unbelief for the removal of it and for the encrease of Faith If Unbelief be the greatest of Sins and if Faith be the greatest of the Gifts of God we are not Christians if those things are not one principal part of the matter of our Prayers Unto this end we must be convinced of the nature and guilt of Unbelief as also of the nature and use of Faith nor without that conviction do we either know our own chiefest wants or what to pray for as we ought And that this is the especial Work of the Holy Ghost our Saviour expresly declares John 16. 9. He convinceth the World of Sin because they believe not on him I do and must deny that any one is or can be convinced of the nature and guilt of that Unbelief either in the whole or in the remainder of it which the Gospel condemneth and which is the great condemning Sin under the Gospel without an especial Work of the Holy Ghost on his mind and Soul For Unbelief as it respecteth Jesus Christ not believing in him or not believing in him as we ought is a Sin against the Gospel and it is by the Gospel alone that we may be convinced of it and that as it is the ministration of the Spirit Wherefore neither the Light of a natural Conscience nor the Law will convince any one of the guilt of Unbelief with respect unto Jesus Christ nor instruct them in the nature of Faith in him No innate Notions of our Minds no Doctrines of the Law will reach hereunto And to think to teach men to pray or to help them out in praying without a sense of Unbelief or the remainders of it in its Guilt and Power the nature of Faith with its necessity use and efficacy is to say unto the naked and the hungry be ye warmed and filled and not give them those things that are needful to the Body This therefore belongs unto the Work of the Spirit as a Spirit of Supplication And let men tear and tire themselves Night and Day with a multitude of Prayers if a Work of the Spirit of God in teaching the nature and Guilt of Unbelief the nature efficacy and use of Faith in Christ Jesus go not with it all will be lost and perish And yet it is marvellous to consider how little mention of these things occurreth in most of those compositions which have been published to be used as Forms of Prayer They are generally omitted in such endeavours as if they were things wherein Christians were very little concerned The Gospel positively and frequently determines the present Acceptation of men with God or their Disobedience with their future Salvation and Condemnation according unto their Faith or Unbelief For their Obedience or Disobedience are infallible consequents thereon Now if things that are of the greatest Importance unto us and whereon all other things wherein our spiritual Estate is concerned do depend be not a part of the subject matter of our daily Prayer I know not what deserveth so to be Secondly The matter of our Prayer respects the Depravation of our natures and our wants on that account The Darkness and Ignorance that is in our Understandings our unacquaintedness with heavenly things and Alienation from the Life of God thereby the secret workings of the Lusts of the mind under the shades and Covert of this darkness the stubbornness obstinacy and perverseness of our Wills by nature with their reluctancies unto and dislike of things spiritual with innumerable latent guiles thence arising all keeping the Soul from a due conformity unto the Holiness of God are things which Believers have an especial regard unto in their Confessions and Supplications They know this to be their Duty and find by experience that the greatest concernment between God and their Souls as to Sin and Holiness do lye in these things And they are never more jealous over themselves than when they find their Hearts least affected with them And to give over treating with God about them for Mercy in their pardon for Grace in their removal and the daily Renovation of the Image of God in them thereby is to renounce all Religion and all designs of living unto God Wherefore without a knowledge a sense a due comprehension of these things no man can pray as he ought because he is unacquainted with the matter of Prayer and knows not what to pray for But this knowledge we cannot attain of our selves Nature is so corrupted as not to understand its own depravation Hence some absolutely deny this Corruption of it so taking away all necessity of labouring after its cure and the Renovation of the Image of God in us And hereby they overthrow the Prayers of all Believers which the Antient Church continually pressed the Pelagians withal Without a sense of these things I must profess I understand not how any man can pray And this knowledge as was said we have not of our selves Nature is blind and cannot see them it is proud and will not own them stupid and is senseless of them It is the Work of the Spirit of God alone to give us a due conviction of a spiritual insight
God and the Duty of Prayer to imagine that the matter of them so as to suit the various conditions of Believers can be pent up in any one Form of mans devising Much of what we are to pray about may be in general and doctrinally comprized in a Form of Words as they are in the Lords Prayer which gives directions in and a boundary unto our requests But that the things themselves should be prepared and suited unto the condition and wants of them that are to pray is a fond imagination 3. There is a vast difference between an objective Proposal of good things to be prayed for unto the consideration of them that are to pray which men may do and the implanting an acquaintance with them and Love unto them upon the mind and Heart which is the Work of the Holy Ghost 4. When things are so prepared and cast into a form of Prayer those by whom such forms are used do no more understand them than if they had never been cast into any such form unless the Spirit of God give them an understanding of them which the form it self is no sanctified means unto And where that is done there is no need of it 5. It is the Work of the Holy Spirit to give unto Believers such a comprehension of promised Grace and Mercy as that they may constantly apply their minds unto that or those things in an especial manner which are suited unto their present daily wants and occasions with the frame and dispositions of their Souls and Spirit This is that which gives spiritual beauty and order unto the Duty of Prayer namely the suiting of Wants and Supplies of a thankful disposition and Praises of Love and Admiration unto the excellencies of God in Christ all by the Wisdom of the Holy Ghost But when a Person is made to pray by his Directory for things though good in themselves yet not suited unto his present state frame inclination wants and desires there is Spiritual Confusion and disorder and nothing else Again What we have spoken concerning the Promises must also be applied unto all the Precepts or Commands of God These in like manner are the matter of our Prayers both as to Confession and Supplication And without a right understanding of them we can perform no part of this duty as we ought This is evident in their apprehension who repeating the words of the Decalogue do subjoyn their acknowledgments of a want of Mercy with respect unto the Transgression of them I suppose and their desires to have their hearts inclined to keep the Law But the Law with all the Commands of God are Spiritual and inward with whose true sense and importance in their extent and latitude we cannot have an useful Acquaintance but by the enlightning instructing efficacy of the Grace of the Spirit And where this is the mind is greatly supplied with the true matter of Prayer For when the Soul hath learnt the Spirituality and Holiness of the Law its extent unto the inward frame and disposition of our Hearts as well as unto outward Actions and its requiring absolute Holiness Rectitude and Conformity unto God at all times and in all things then doth it see and learn its own discrepancy from it and coming short of it even then when as to outward Acts and Duties it is unblameable And hence do proceed those Confessions of Sin in the best and most holy Believers which they who understand not these things do deride and scorn By this means therefore doth the Holy Spirit help us to pray by supplying us with the due and proper matter of Supplications even by acquainting us and affecting our hearts with the Spirituality of the Command and our coming short thereof in our dispositions and frequent inordinate actings of our Minds and Affections He who is instructed herein will on all occasions be prepared with a fulness of matter for Confession and Humiliation as also with a sense of that Grace and Mercy which we stand in need of with respect unto the Obedience required of us Thirdly He alone gides and directs Believers to pray or ask for any thing in order unto right and proper Ends. For there is nothing so excellent in it self so useful unto us so acceptable unto God as the matter of Prayer but it may be vitiated corrupted and Prayer it self be rendred vain by an application of it unto false or mistaken Ends. And that in this case we are relieved by the Holy Ghost it is plain in the Text under consideration For helping our infirmities and teaching us what to pray for as we ought he maketh Intercession for us according unto God that is his mind or his will v. 27. This is well explained by Origen on the Place Velut si magister suscipiens ad Rudiment a Discipulum ignorantem penitus literas ut eum docere possit instituere necesse habet inclindre se ad Discipuli rudimenta ipse prius dicere nomen literae ut respondendo discipulus discat sit quodammodo Magister incipienti Discipulo similis ea loquens ea meditans quae incipiens loqui debeat ac meditari It a Sanctus Spiritus ubi oppugnationibus carnis perturbari nostrum Spiritum viderit nescientem quid orare debeat secundum quod oportet ipse velut Magister orationem praemittit quam noster spiritus si tamen Discipulus esse Sancti Spiritus desiderat prosequatur ipse gemitus ossert quibus noster spiritus discat ingemiscere ut repropitiet sibi Deum To the same purpose speaks Damascen lib. 4. Ch. 3. and Austin in sundry places collected by Beda in his Comment on this He doth it in us and by us or enableth us so to do For the Spirit himself without us hath no Office to be performed immediately towards God nor any Nature inferiour unto the Divine wherein he might intercede The whole of any such Work with respect unto us is incumbent on Christ he alone in his own Person performeth what is to be done with God for us What the Spirit doth he doth in and by us He therefore directs and enableth us to make Supplications according to the mind of God And herein God is said to know the mind of the Spirit that is his end and design in the matter of his requests This God knows that is approves of and accepts So it is the Spirit of God who directs us as to the design and end of our Prayers that they may find Acceptance with God But yet there may be and I believe there is more in that expression God knoweth the mind of the Spirit For he worketh such high holy spiritual desires and designs in the minds of Believers in their Supplications as God alone knoweth and understandeth in their full extent and latitude That of our selves we are apt to fail and mistake hath been declared from James 4. 3. I shall not here insist on particulars but only mention two general
alone And this is a part of it that he keeps our Souls intent upon Christ according unto what is required of us as he is the Way of our Approach unto God the Means of our Admittance and the Cause of our Acceptance with him And where Faith is not actually exercised unto this purpose all Prayer is vain and unprofitable And whether our Duty herein be answered with a few words wherein his name is expressed with little spiritual regard unto him is worth our Enquiry To enable us hereunto is the Work of the Holy Ghost He it is that glorifies Jesus Christ in the Hearts of Believers John 16. 14. And this he doth when he enableth them to act Faith on him in a due manner So speaks the Apostle expresly Eph. 2. 18. For through him we have an access by one Spirit unto the Father It is through Jesus alone that we have our Access unto God and that by Faith in him So we have our Access unto him for our Persons in Justification Rom. 5. 2. By whom we have an Access by Faith unto this Grace wherein we stand And by him we have our actual Access unto him in our Supplications when we draw nigh to the Throne of Grace But this is by the Spirit It is he who enables us hereunto by keeping our minds spiritually intent on him in all our Addresses unto God This is a genuine Effect of the Spirit as he is the Spirit of the Son under which Consideration in an especial manner he is bestowed on us to enable us to pray Gal. 4. 6. And hereof Believers have a refreshing Experience in themselves Nor doth any thing leave a better savour or relish on their Souls than when they have had their Hearts and minds kept close in the exercise of Faith on Christ the Mediator in their Prayers I might yet insist on more Instances in the Declaration of the Work of the Holy Ghost in Believers as he is a Spirit of Grace and Supplication But my design is not to declare what may be spoken but to speak what ought not to be omitted Many other things therefore might be added but these will suffice to give an express understanding of this Work unto them who have any spiritual Experience of it and those who have not will not be satisfied with Volumes to the same purpose Yet something may be here added to free our passage from any just Exceptions For it may be some will think that these things are not pertinent unto our present purpose which is to discover the Nature of the Duty of Prayer and the Assistance which we receive by the Spirit of God therein Now this is only in the Words that we use unto God in our Prayers and not in that Spiritual Delight and Confidence which have been spoken unto which with other Graces if they may be so esteemed are of another Consideration An. 1. It may be that some think so and also it may be and is very likely that some who will be talking about these things are utterly ignorant what it is to pray in the Spirit and the whole nature of this Duty Not knowing therefore the thing they hate the very name of it as indeed it cannot but be uncouth unto all who are no way interessed in the Grace and priviledge intended by it The objections of such Persons are but as the stroaks of Blind-men whatever strength and violence be in them they always miss the mark Such are the fierce arguings of the most against this Duty they are full of Fury and Violence but never touch the Matter intended 2. My design is so to discover the Nature of Praying in the Spirit in general as that therewith I may declare what is a furtherance thereunto and what is an hindrance thereof For if there be any such Ways of Praying which men use or oblige themselves unto which do not comply with or are not suited to promote or are unconcerned in or do not express those workings of the Holy Ghost which are so directly assigned unto him in the Prayers of Believers they are all nothing but means of Quenching the Spirit of disappointing the Work of his Grace and rendring the Prayers themselves so used and as such unacceptable with God And apparent it is at least that most of the ways and modes of Prayer used in the Papacy are inconsistent with and exclusive of the whole Work of the Spirit of Supplication CHAP. VII The nature of Prayer in General with respect unto Forms of Prayer and Vocal Prayer Eph. 6. 18. Opened and Vindicated THE Duty I am endeavouring to express is that injoyned in Eph. 6. 18. Praying always with all Prayer and Supplication in the Spirit and watching thereunto with all Perseverance and Supplication for all Saints Some have made bold to advance a fond Imagination as what will not Enmity unto the Holy ways of God put men upon that praying in the Spirit intends only praying by vertue of an extraordinary and miraculous Gift But the use of it is here enjoyned unto all Believers none excepted men and Women who yet I suppose had not all and every one of them that extraordinary miraculous Gift which they fansie to be intended in that Expression And the Performance of this Duty is enjoyned them in the manner prescribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always say we in every season that is such just and due seasons of Prayer as Duty and our Occasions call for But the Apostle expresly confines the exercise of extraordinary Gifts unto some certain seasons when under some Circumstances they may be needful or useful unto Edification 1 Cor. 14. There is therefore a praying in the Spirit which is the constant Duty of all Believers and it is a great reproach unto the Profession of Christianity where that name it self is a matter of Contempt If there be any thing in it that is Foolish Conceited Fanatical the Holy Apostle must answer for it Yea he by whom he was inspired But if this be the Expression of God himself of that Duty which he requireth of us I would not willingly be among the number of them by whom it is derided let their pretences be what they please Besides in the Text all Believers are said thus to pray in the Spirit at all seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all Prayer and Supplication that is with all manner of Prayer according as our own Occasions and Necessities do require A man certainly by vertue of this Rule can scarce judge himself obliged to confine his performance of this Duty unto a prescript form of Words For a Variety in our Prayers commensurate unto the various occasions of our selves and of the Church of God being here enjoyned us how we can comply therewith in the constant use of any one Form I know not those who do are left unto their Liberty And this we are obliged unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently watching unto this very
possible when they are left to work naturally towards God however unskilled and rude their Expressions may be a deep sense may be left upon their minds with a Reverence of God and Remembrance of their own Error which may be of use to them But the bounding and directing of the workings of Natural Religion by a form of words perhaps little suited unto their Occasions and not at all to their Affections tends only to stifle the operation of an awakened Conscience and to give them up unto their former security 2. Others such as by Education and the Power of Convictions from the word by one means or other are so far brought under a sense of the Authority of God and their own Duty as conscientiously according unto their Light to attend unto Prayer as unto other Duties also Now the Case of these men will be more fully determined afterwards where the whole of the use of Forms of Prayer will be spoken unto For the present I shall only say that I cannot believe until further Conviction that any one whose Duty it is to pray is not able to express his Requests and Petitions in Words so far as he is affected with the matter of them in his mind and what he doth by any Advantage beyond that belongeth not to Prayer Men may by Sloth and other vitious distempers of mind especially of a negligence in getting their Hearts and Consciences duly affected with the Matter and Object of Prayer keep themselves under a real or supposed disability in this matter But whereas Prayer in this sort of Persons is an effect of common Illumination and Grace which are also from the Spirit of God if Persons do really and sincerely endeavour a due sense of what they pray for and about he will not be wanting to help them to express themselves so far as is necessary for them either privately or in their Families But those who will never enter the Water but with Flags or Bladders under them will scarce ever learn to swim And it cannot be denyed but that the constant and unwearied use of set forms of Prayer may become a great occasion of quenching the Spirit and hindring all progress or growth in Gifts or Graces When every one hath done what he can it is his best and will be accepted of him it being according unto what he hath before that which is none of his CHAP. VIII The Duty of External Prayer by Vertue of ae spiritual Gift explained and Vindicated WHAT we have hitherto discoursed concerning the Work of the Spirit of Grace and Supplication enabling Believers to pray or to cry Abba Father belongeth principally unto the internal spiritual nature of the Duty and the Exercise of Grace therein wherein we have occasionally only diverted unto the Consideration of the Interest of Words and the use of set formes either freely or imposed And indeed what hath been evinced from Scripture Testimony herein doth upon the matter render all further dispute about these things needless For if the things mentioned be required unto all acceptable Prayer and if they are truly effected in the minds of all Believers by the Holy Ghost it is evident how little use there remains of such pretended Aids But moreover Prayer falleth under another Consideration namely as to its external Performance and as the Duty is discharged by any one in lesser or greater Societies wherein upon his words and expressions do depend their Conjunction with him their Communion in the Duty and consequently their Edification in the whole This is the Will of God that in Assemblies of his Appointment as Churches and Families and occasional meetings of two or three or more in the name of Christ one should pray in the name of himself and the rest that joyn with him Thus are Ministers enabled to pray in Church-Assemblies as other Christians in occasional meetings of the Disciples of Christ in his name Parents in their Families and in Secret every Believer for himself There is a Spiritual Ability given unto men by the Holy Ghost whereby they are enabled to express the matter of Prayer as taught and revealed in the manner before described in words fitted and suited to lead on their own minds and the minds of others unto an Holy Communion in the Duty to the Honour of God and their own Edification I do not confine the use of this Ability unto Assemblies every one may and usually is to make use of it according to the measure which he hath received for himself also For if a man have not an Ability to pray for himself in private and alone he can have none to pray in publick and Societies Wherefore take Prayer as Vocal without which Adjunct it is not compleat and this Ability belongs to the Nature and Essence of it And this also is from the Spirit of God This is that which meets with such Contradiction and opposition from many and which hath other things set up in Competition with it yea to the Exclusion of it even from Families and Closets also What they are we shall afterwards examine And judged it is by some not only to be separable from the Work of the Spirit of Prayer but no way to belong thereunto A fruit they say it is of Wit Fancy Memory Elocution Volubility and readiness of Speech namely in them in whom on other Accounts they will acknowledge none of these things to be at least in no considerable degree Some while since indeed they defended themselves against any esteem of this Ability by crying out that all those who thus prayed by the Spirit as they call it did but babble and talk non-sense But those who have any sobriety and modesty are convinced that the generality of those who do pray according to the Ability received do use words of Truth and soberness in the exercise thereof And it is but a sorry relief that any can find in cavilling at some expressions which perhaps good and wholesom in themselves yet suit not their Palats or if they are such as may seem to miss of due order and decency yet is not their failure to be compared with the Extravagancies considering the nature of the Duty of some in supposed quaint and elegant expressions used in this Duty But herein they betake themselves unto this Countenance That this Ability is the effect of the natural Endowments before mentioned only which they think to be set off by a Boldness and Confidence but a little beneath an intolerable Impudence Thus it seems is it with all who desire to pray as God enables them that is according to his mind and will if any thing in the Light of Nature the common Voice of mankind Examples of Scripture express Testimonies and Commands are able to declare what is so I shall therefore make way unto the declaration and Confirmation of the Truth asserted by the ensuing Observations 1. Every man is to pray or call upon God according as he is able with respect
unto his own Condition Relations Occasions and Duties Certainly there is not a man in the World who hath not forfeited all his Reason and Understanding unto Atheism or utterly buried all their Operations under the fury of brutish Affections but he is convinced that it is his Duty to pray to the Deity he owns in words of his own as well as he is able For this and none other is the genuine and natural notion of Prayer This is implanted in the Heart of Mankind which they need not be taught nor directed unto The Artificial help of constant forms is an Arbitrary Invention And I would hope that there are but few in the World especially of those who are called Christians but that at one time or other they do so pray And those who for the most part do betake themselves to other Reliefs as unto the reading of Prayers composed unto some good End and Purpose though not absolutely to their occasions as to the present state of their minds and the things they would pray for which is absolutely impossible cannot as I conceive but sometimes be conscious to themselves not only of the weakness of what they do but of their neglect of the Duty which they profess to perform And as for such who by the prevalency of Ignorance the Power of Prejudice and infatuation of Superstition are diverted from the Dictates of Nature and Light of Scripture directions to say a Pater-noster it may be an Ave or a Credo for their Prayer intending it for this or that end the benefit it may be of this or that Person or the obtaining of what is no way mentioned or included in what they utter there is nothing of Prayer in it but a meer taking the name of God in vain with the horrible Prophanation of an Holy Ordinance Persons tyed up unto such Rules and Forms never pray in their Lives but in their occasional Ejaculations which break from them almost by Surprizal And there hath not been any one more effectual means of bringing Unholiness with an ungodly Course of Conversation into the Christian World than this one of teaching men to satisfy themselves in this Duty by their Saying Reading or Repetition of the words of other men which it may be they understand not and certainly are not in a due manner affected withal For it is this Duty whereby our whole Course is principally influenced And let men say what they will our Conversation in walking before God which principally regards the frame and disposition of our Hearts is influenced and regulated by our Attendance unto and Performance of this Duty He whose Prayers are Hypocritical is an Hypocrite in his whole Course and he who is but negligent in them is equally negligent in all other Duties Now whereas our whole Obedience unto God ought to be our reasonable service Rom. 12. 1. how can it be expected that it should be so when the foundation of it is laid in such an irrational supposition that men should not pray themselves what they are able but read the Forms of others instead thereof which they do not understand 2. All the Examples we have in the Scripture of the Prayers of the Holy men of Old either under the Old Testament or the New were all of them the effects of their own Ability in expressing the gracious Conceptions of their minds wrought in them by the Holy Ghost in the way and manner before described I call it their own Ability in opposition to all outward Aids and Assistances From others or an antecedaneous prescription of a Form of Words unto themselves Not one Instance can be given to the contrary Sometimes it is said they spread forth their Hands sometimes that they listed up their voices sometimes that they fell upon their knees and cryed sometimes that they poured out their Hearts when overwhelmed all according unto present occasions and circumstances The Solemn Benediction of the Priests instituted of God like the present Forms in the Administration of the Sacraments were of another Consideration as shall be shewed And as for those who by immediate Inspiration gave out and wrote discourses in the form of Prayers which were in part Mystical and in part Prophetical we have before given an Account concerning them Some plead indeed that the Church of the Jews under the Second Temple had sundry Forms of Prayers in use among them even at the time when our Saviour was conversant in the Temple and their Synagogues But they pretend and plead what they cannot prove and I challenge any Learned man to give but a tolerable Evidence unto the Assertion For what is found to that purpose among the Talmudists is mixed with such ridiculous fables as the first suiting the number of their Prayers to the number of the Bones in the back of a man as fully defeats its own Evidence 3. The Commands which are given us to pray thus according unto our own Abilities are no more nor less than all the Commands we have in the Scripture to pray at all Not one of them hath any regard or respect unto outward Forms Aids or helps of Prayer And the manner of Prayer it self is so described limited and determined as that no other kind of Prayer can be intended For whereas we are commanded to pray in the Spirit to pray earnestly and servently with the mind and understanding continually with all manner of Prayer and Supplication to make our Requests known unto God so as not to take care our selves about our present concerns to pour out our Hearts unto God to cry Abba Father by the Spirit and the like I do not understand how those things are suited unto any kind of Prayer but only that which is from the Ability which men have received for the entire discharge of that Duty For there are evidently intimated in these Precepts and Directions such various Occasional Workings of our Minds and Spirits such Actings of Gracious Affections as will not comply with a constant use of a prescribed Form of Words 4. When we speak of mens own Ability in this matter we do include therein the conscientious diligent use of all means which God hath appointed for the Communication of this Ability unto them or to help them in the due use exercise and improvement of it Such means there are and such are they to attend unto As 1. The diligent searching of our own Hearts in their Frames Dispositions Inclinations and Actings that we may be in some measure acquainted with their state and condition towards God Indeed the Heart of man is absolutely unsearchable unto any but God himself that is as unto a compleat and perfect knowledge of it Hence David prays that God would search and try him and lead and conduct him by his Grace according unto what he found in him and not leave him wholly to act or be acted according unto his own Apprehensions of himself Psal. 139. 23 24. But yet where we do in sincerity enquire
the Holy Spirit And the nature of the thing it self that is the Duty of Prayer doth manifest it For all that the Spirit of God works in our Hearts with respect unto this Duty is in order unto the Expression of it for what he doth is to enable us to pray And if he gives not that Expression all that he doth besides may be lost as to its principal End and Use. And indeed all that he doth in us where this is wanting or that in fixed Meditation which in some particular cases is equivalent thereunto riseth not beyond that frame which David expresseth by his keeping Silence whereby he declares an Estate of trouble wherein yet he was not freely brought over to deal with God about it as he did afterwards by Prayer and found Relief therein That which with any Pretence of Reason can be objected hereunto namely that not any part only but the whole Duty of Prayer as we are commanded to Pray is an effect in us of the Holy Spirit as a Spirit of Grace and Supplication or that the Grace of Prayer and the Gift of Prayer as some distinguish are inseparable consists in two unsound Consequents which as is supposed will thence ensue As 1. That every one who hath the Grace of Prayer as it is called or in whom the Holy Spirit worketh the Gracious Disposition before described hath also the Gift of Prayer seeing these things are inseparable And 2. That every one who hath the Gift of Prayer or who hath an Ability to pray with Utterance unto the Edification of others hath also the Grace of Prayer or the actings of saving Grace in Prayer which is the thing intended But these things it will be said are manifestly otherwise and contrary to all Experience Ans. 1. For the first of these Inferences I grant it follows from the Premises and therefore affirm that it is most true under the ensuing Limitations 1. We do not speak of what is called the Grace of Prayer in its Habit or Principle but in its actual Exercise In the first respect it is in all that are sanctified even in those Infants that are so from the Womb. It doth not hence follow that they must also have the Gift of Prayer which respects only Grace in its Exercise And thus our meaning is that all those in whom the Spirit of God doth graciously act Faith Love Delight Desire in a way of Prayer unto God have an Ability from him to express themselves in Vocal Prayer 2. It is required hereunto that such Persons be found in a way of Duty and so meet to receive the influential Assistance of the Holy Spirit Whoever will use or have the Benefit of any Spiritual Gift must himself in a way of Duty stir up by constant and frequent Exercise the Ability wherein it doth consist Stir up the Gift of God that is in thee 2 Tim. 1. 6. And where this Duty is neglected which neglect must be accounted for it is no wonder if any Persons who yet may have as they speak the Grace of Prayer should not yet have the Gift or a faculty to express their Minds and Desires in Prayer by Words of their own Some think there is no such Ability in any and therefore never look after it in themselves but despise whatever they hear spoken unto that purpose What Assistance such Persons may have in their Prayers from the Spirit of Grace I know not but it is not likely they should have much of his Aid or help in that wherein they despise him And some are so accustomed unto and so deceived by pretended helps in Prayer as making use of or reading Prayers by others composed for them that they never attempt to pray for themselves but always think they cannot do that which indeed they will not As if a Child being bred up among none but such impotent Persons as go on Crutches as he groweth up should refuse to try his own strength and resolve himself to make use of Crutches also Good Instruction or some sudden Surprizal with fear removing his prejudice he will cast away this needless help and make use of his Strength Some Gracious Persons brought up where Forms of Prayer are in general use may have a Spiritual Ability of their own to Pray but neither know it nor ever try it through a Compliance with the Principles of their Education Yea so as to think it impossible for them to pray any otherwise But when Instruction frees them from this Prejudice or some suddain surprizal with fear or Affliction cast them into an Entrance of the Exercise of their own Ability in this kind their former Aids and Helps quickly grow into disuse with them 3. The Ability which we ascribe unto all who have the Gracious Assistance of the Spirit in Prayer is not absolute but suited unto their Occasions Conditions Duties Callings and the like We do not say that every one who hath received the Spirit of Grace and Supplication must necessarily have a Gift enabling him to pray as becomes a Minister in the Congregation or any Person on the like solemn occasion no nor yet it may be to pray in a Family or in the Company of many if he be not in his Condition of life called thereunto But every one hath this Ability according to his Necessity Condition of Life and Calling He that is only a private Person hath so and he who is the Ruler of the Family hath so and he that is a Minister of the Congregation hath so also And as God enlargeth mens Occasions and Calls so he will enlarge their Abilities provided they do what is their Duty to that End and Purpose For the slothful the negligent the fearful those that are under the Power of Prejudices will have no share in this Mercy This therefore is the summ of what we affirm in this particular Every Adult Person who hath received and is able to exercise Grace in Prayer any saving Grace without which Prayer it self is an Abomination if he neglect not the improvement of the Spiritual Aids communicated unto him doth so far partake of this Gift of the Holy Spirit as to enable him to pray according as his own occasions and Duty do require He who wants mercy for the Pardon of Sin or Supplies of Grace for the Sanctification of his Person and the like If he be sensible of his Wants and have gracious desires after this supply wrought in his Heart will be enabled to ask them of God in an acceptable manner if he be not wofully and sinfully wanting unto himself and his own Duty Secondly As to the second Inference namely that if this Ability be inseparable from the gracious assistance of the Spirit of Prayer then whosoever hath this Gift and Ability he hath in the exercise of it that Gracious Assistance or he hath received the Spirit of Grace and hath saving Graces acted in him I answer 1. It doth not follow on what we have asserted
For although whereever is the Grace of Prayer there is the Gift also in its measure yet it follows not that where the Gift is there must be the Grace also For the Gift is for the Graces sake and not on the contrary Grace cannot be acted without the Gift but the Gift may without Grace 2. We shall assent that this Gift doth grow in another soyl and hath not its root in it self It followeth on and ariseth from one distinct part of the Work of the Holy Spirit as a Spirit of Supplication from which it is inseparable And this is his Work on the mind in acquainting it with the things that are to be prayed for which he doth both in the inward Convictions of mens own Souls and in the Declaration made thereof in the Scripture Now this may in some be only a common work of Illumination which the Gift of Vocal Prayer may flow from and accompany when the Spirit of Grace and Supplication works no farther in them Wherefore it is acknowledged that men in whom the Spirit of Grace did never reside nor savingly operate may have the Gift of utterance in Prayer unto their own and others Edification For they have the Gift of Illumination which is its foundation and from which it is inseparable Where this spiritual Illumination is not granted in some measure no Abilities no Industry can attain the Gift of Utterance in Prayer unto Edification For Spiritual Light is the matter of all spiritual Gifts which in all their variety are but the various exercise of it And to suppose a man to have a Gift of Prayer without it is to suppose him to have a Gift to pray for he knows not what which real or pretended Enthusiasms we abhor Wherefore where-ever is this Gift of Illumination and Conviction there is such a foundation of the Gift of Prayer as that it is not ordinarily absent in some measure where due use and exercise are observed Add unto what hath been spoken That the Duty of Prayer ordinarily is not compleat unless it be expressed in words It is called pleading with God filling our mouths with Arguments crying unto him and causing him to hear our voice which things are so expressed not that they are any way needful unto God but unto us And whereas it may be said that all this may be done in Prayer by internal meditation where no use is made of the voice or of words as it is said of Hanna that she prayed in her Heart but her voice was not heard 1 Sam. 1. 13. I grant in some cases it may be so where the Circumstances of the Duty do not require it should be otherwise or where the vehemency of Afflictions which cause men to cry out and roar will permit it so to be But withal I say that in this Prayer by Meditation the things and matter of Prayer are to be formed in the mind into that sence and those sentences which may be expressed and the mind can conceive no more in this way of Prayer than it can express So of Hanna it is said when she prayed in her Heart and as she said her self out of the abundance of her meditation ver 16. that her lips moved though her voice was not heard she not only framed the sense of her Supplications into Petitions but tacitely expressed them to her self And the obligation of any Person unto prescribed Forms is as destructive of Prayer by inward Meditation as it is of Prayer Conceived and Expressed For it takes away the Liberty and prevents the Ability of framing Petitions or any other parts of Prayer in the mind according to the sense which the Party praying hath of them Wherefore if this expression of Prayer in words do necessarily belong unto the Duty it self it is an effect of the holy Spirit or he is not the Spirit of Supplication unto us Secondly Utterance is a peculiar Gift of the Holy Ghost so it is mentioned 1 Cor. 1. 5. 2 Cor. 8. 7. Eph. 6. 19. Col. 4. 3. And hereof there are two parts or there are two Duties to be discharged by vertue of it 1. An Ability to speak unto men in the name of God in the preaching of the Word 2. An Ability to speak unto God for our selves or in the name and on the behalf of others And there is the same reason of Utterance in both these Duties And in each of them it is equally a peculiar Gift of the Spirit of God See 1 Cor. 1. 5. 2 Cor. 8. 7. Eph. 6. 19. Col. 4. 3. The word used in these places is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speech which is well rendred Utterance that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Facultas Libertas dicendi an ability and liberty to speak out the things we have conceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 19. Utterance in the opening of the mouth with Boldness or rather freedom of Speech This in sacred things in Praying and Preaching is the Gift of the Holy Spirit and as such are we enjoyned to pray for it that it may be given unto us or others as the Edification of the Church doth require And although this Gift may by somebe despised yet the whole Edification of the Church depends upon it yea the Foundation of the Church was laid in it as it was an extraordinary Gift Acts 2. 4. and its superstructure is carryed on by it For it is the sole means of publick or solemn entercourse between God and the Church It is so if there be such a thing as the Holy Ghost if there be such things as spiritual Gifts The matter of them is Spiritual Light and the manner of their Exercise is Utterance This Gift or Ability as all others of the like nature may be considered either as to the Habit or as to the external Exercise of it And those who have received it in the Habit have yet experience of great variety in the Exercise which in natural and moral habits where the same preparations preceed doth not usually appear For as the Spirit of Grace is free and acts arbitrarily with respect unto the Persons unto whom he communicates the Gift it self for he divideth to every man as he will so he acteth also as he pleases in the Exercise of those Gifts and Graces which he doth bestow Hence Believers do sometimes find a greater Evidence of his gracious working in them in Prayer or of his Assistance to pray as also enlargment in Utterance than at other times for in both he breatheth and acteth as he pleaseth These things are not their own not absolutely in their own power nor will either the Habitual Grace they have received enable them to pray Graciously nor their Gift of Utterance unto Edification without his actual Excitation of that Grace and his Assistance in the Exercise of that Gift Both the conceiving and utterance of our desires in an acceptable manner are from him and so are all spiritual enlargements in this Duty Vocal Prayer whether
better But for evident reasons we will not be bound to stand unto the Testimony of those men although they shall not here be pleaded In the mean time we know that from him which hath not is taken away that which he had And it is no wonder if Persons endowed sometimes with a Gift of Prayer proportionable unto their Light and Illumination improving neither the one nor the other as they ought have lost both their Light and Gift also And thus suitably unto my design and purpose I have given a delineation of the Work of the Holy Ghost as a Spirit of Grace and Supplication promised unto and bestowed on all Believers enabling them to cry Abba Father CHAP. IX Duties inferred from the preceding Discourse THE issue of all inquiries in these things is How we may improve them unto Obedience in the Life of God For if we know them happy are we if we do them and not otherwise And our practice herein may be reduced unto these two heads 1. A due and constant returning of Glory unto God on the account of his Grace in that free Gift of his whose Nature we have enquired into 2. A constant Attendance unto the Duty which we are graciously enabled unto thereby And 1. We ought continually to bless God and give Glory to him for this great priviledge of the Spirit of Grace and Supplication granted unto the Church This is the principal means on their part of all holy entercourse with God and of giving Glory unto him How doth the World which is destitute of this fruit of divine bounty grope in the dark and wander after vain imaginations whilst it knows not how to manage its convictions nor how at all to deal with God about its concerns That World which cannot receive the Spirit of Grace and Truth can never have ought to do with God in a due manner There are by whom this Gift of God is despised is reviled is blasphemed and under the shades of many pretences do they hide themselves from the Light in their so doing But they know not what they do nor by what Spirit they are acted Our Duty it is to pray that God would pour forth his Spirit even on them also who will quickly cause them to look on him whom they have pierced and mourn And it appears two ways how great a Mercy it is to enjoy and improve this priviledge 1. In that both the Psalmist and the Prophet pray directly in a Spirit of Prophecy and without limitation that God would pour out his fury on the Families that call not on his name Psal. 79. 6. Jer. 10. 25. and 2. In that the whole work of Faith in Obedience is denominated from this Duty of Prayer For so it is said that whosoever shall call on the name of the Lord shall be saved Rom. 10. 13. For Invocation or Prayer in the Power of the Spirit of Grace and Supplications is an infallible evidence and fruit of saving Faith and Obedience and therefore is the Promise of Salvation so eminently annexed unto it Or it is placed by a Synecdoche for the whole Worship of God and Obedience of Faith And it were endless to declare the benefits that the Church of God and every one that belongeth thereunto hath thereby No Heart can conceive that Treasury of Mercies which lye in this one priviledge in having Liberty and Ability to approach unto God at all times according unto his Mind and Will This is the Relief the Refuge the Weapons and assured Refreshment of the Church in all Conditions 2. It is a matter of Praise and Glory to God in an especial manner that he hath granted an Ampliation of this Priviledge under the Gospel The Spirit is now poured forth from above and enlarged in his dispensation both intensively and extensively Those on whom he is bestowed do receive him in a larger measure than they did formerly under the Old Testament Thence is that Liberty and boldness in their access unto the Throne of Grace and their crying Abba Father which the Apostle reckons among the great priviledges of the Dispensation of the Spirit of Christ which of old they were not partakers of If the difference between the Old Testament State and the New lay only in the outward letter and the Rule thereof it would not be so easily discerned on which side the advantage lay especially methinks it should not be so by them who seem really to preferr the Pomp of Legal worship before the plainness and simplicity of the Gospel But he who understands what it is not to receive the Spirit of Bondage to fear but to receive the Spirit of Adoption whereby we cry Abba Father and what it is to serve God in the newness of the Spirit and not in the oldness of the letter understands their difference well enough And I cannot but admire that some will make use of Arguments or a pretence of them for such helps and Forms of Prayer as seem not compliant with the Work of the Spirit of Supplication before described from the Old Testament and the practice of the Church of the Jews before the time of our Saviour though indeed they can prove nothing from thence For do they not acknowledge that there is a more plentiful effusion of the Spirit on the Church under the New Testament than of the Old To deny it is to take away the principal difference between the Law and the Gospel And is not the performance of Duties to be regulated according to the supplies of Grace If we should suppose that the People being then carnal and obliged to the observation of carnal ordinances did in this particular stand in need of Forms of Prayer which indeed they did not of those which were meerly so and only so nor had that we know of any use of them doth it follow that therefore Believers under the New Testament who have unquestionably a larger portion of the Spirit of Grace and Supplication poured on them should either stand in need of them or be obliged unto them And it is in vain to pretend a different dispensation of the Spirit unto them and us where different fruits and effects are not acknowledged He that hath been under the Power of the Law and hath been set free by the Law of the Spirit of Life in Christ Jesus knows the difference and will be thankful for the Grace that is in it Again it is extensively enlarged in that it is now communicated unto Multitudes whereas of old it was confined unto a few Then the dews of it only watered the land of Canaan and the Posterity of Abraham according to the Flesh now the showrs of it are poured down on all Nations even all that in every place call on the name of Jesus Christ our Lord both theirs and ours In every Assembly of Mount Zion through the World called according to the mind of Christ Prayers and Supplications are offered unto God through the effectual working
a security as foreruns destruction 4. Have any received this Gift of the Holy Ghost let them know that it is their Duty to cherish it to stir it up and improve it it is freely bestowed but it is carefully to be preserved It is a Gospel Talent given to be traded withal and thereby to be encreased There are various degrees and measures of this Gift in those that do receive it But what ever Measure any one hath from the greatest to the least he is obliged to cherish preserve and improve We do not assert such a Gift of Prayer as should render our Diligence therein unnecessary or the Exercise of our natural Abilities useless Yea the end of this Gift is to enable us to the diligent exercise of the Faculties of our Souls in Prayer in a due manner And therefore as it is our Duty to use it so it is to improve it And it is one Reason against the restraint of Forms because there is in them too little exercise of the Faculties of our Minds in the worship of God Therefore this being our Duty it may be enquired by what way or means we may stir up this Grace and Gift of God so at least as that if through any weakness or infirmity of mind we thrive not much in the outward part if it yet that we decay not nor lose what we have received The Gifts of the Holy Ghost are the fire that kindleth all our Sacrifices to God Now although that fire of old on the Altar first came down from Heaven or forth from the Lord Levit. 9. 24. yet after it was once there placed it was always to be kept alive with care and diligence for otherwise it would have been extinguished as any other fire Levit. 6. 12 13. Hence the Apostle warns Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 6. to excite and quicken the fire of his Gift blowing off the ashes and adding fuel unto it Now there are many things that are useful and helpful unto this end As 1. A constant Consideration and Observation of our selves our own Hearts with our spiritual state and condition Thence are the matters of our Requests or Petitions in Prayer to be taken Psal. 16. 7. And as our state in general by reason of the Depths and Deceitfulness of our Hearts with our Darkness in spiritual things is such as will find us matter of continual search and Examination all the daies of our lives as is expressed in those Prayers Psal. 19. 12. Psal. 139. 23 24. So we are subject unto various Changes and Alterations in our spiritual frames and actings every day as also unto Temptations of all sorts About these things according as our occasions and necessities do require are we to deal with God in our Supplications Phil. 4. 6. How shall we be in a readiness hereunto prepared with the proper matter of Prayer if we neglect a constant and diligent Observation of our selves herein or the state of our own Souls This being the food of the Gift where it is neglected the Gift it self will decay If men consider only a Form of Things in a course they will quickly come to a Form of Words To assist us in this search and examination of our selves to give Light into our state and wants to make us sensible thereof is part of the Work of the Spirit as a Spirit of Grace and Supplication and if we neglect our Duty towards him herein how can we expect that he should continue his Aid unto us as to the outward part of the Duty Wherefore let a man speak in Prayer with the Tongues of men and Angels to the highest Satisfaction and it may be good Edification of others yet if he be negligent if he be not wise and watchful in this Duty of considering the state Actings and Temptations of his own Soul he hath but a perishing decaying outside and shell of this Gift of the Spirit And those by whom this self-search and judgement is attended unto shall ordinarily thrive in the Power and life of this Duty By this means may we know the beginnings and entrances of Temptation the deceitful Actings of indwelling Sin the risings of particular Corruptions with the Occasions yielding them advantages and Power the Supplies of Grace which we dayly receive and waies of deliverance And as he who prayeth without a due consideration of these things prayeth at Random fighting uncertainly as one beating the Air so he whose Heart is filled with a sense of them will have always in a readiness the due matter of Prayer and will be able to fill his mouth with Pleas and Arguments whereby the Gift it self will be cherished and strengthned 2. Constant searching of the Scripture unto the same purpose is another subservient Duty unto this of Prayer it self That is the Glass wherein we may take the best view of our selves because it at once represents both what we are and what we ought to be what we are in our selves and what we are by the Grace of God what are our Frames Actions and Ways and what is their defect in the Sight of God And an higher instruction what to pray for or how to pray cannot be given us Psal. 19. 7 8 9. Some imagine that to search the Scriptures thence to take Forms of speech or Expressions accommodated unto all the parts of Prayer and to set them in order or retain them in memory is a great help to Prayer Whatever it be it is not that which I intend at present It is most true if a man be mighty in the Scriptures singularly conversant and exercised in them abounding in their senses and expressions and have the help of a faithful Memory withal it may exceedingly further and assist him in the exercise of this Gift unto the edification of others But this Collection of Phrases speeches and expressions where perhaps the mind is barren in the sense of the Scripture I know not of what use it is That which I press for is a diligent search into the Scripture as to the things revealed in them For therein are our Wants in all their Circumstances and Consequents discovered and represented unto us and so are the Supplies of Grace and Mercy which God hath provided for us the former with Authority to make us sensible of them and the latter with that Evidence of Grace and faithfulness as to encourage us to make our Requests for them The Word is the Instrument whereby the Holy Spirit reveals unto us our wants when we know not what to ask and so enables us to make Intercessions according to the mind of God Rom. 8. Yea who is it who almost at any time reading the Scripture with a due Reverence of God and Subjection of Conscience unto him that hath not some particular matter of Prayer or Praise effectually suggested unto him And Christians would find no small advantage on many accounts not here to be insisted upon if they would frequently if not constantly
immediately enquire But this Examination of it by the Light of Nature will be looked on as most absurd and impertinent For if we must try all matters of Spiritual Communion with God and that in those things which wholly depend on Divine supernatural Revelation by this Rule and Standard our measures of them will be false and perverse And I say no doubt they would Wherefore we call only that concern of it unto a Trial hereby whose true notion is confessedly fixed in the Light of Nature Without extending that line beyond its due bounds we may by it take a just measure of what is Prayer and what is not for therein it cannot deceive nor be deceived And this is all which at present we engage about And in the pursuit of the same enquiry we may bring it also unto the Scripture from which we shall find it as foreign as from the Light of Nature For as it is described so far as any thing intelligible may be from thence collected it exceeds or deviates from whatever is said in the Scripture concerning Prayer even in those places where the Grace and priviledges of it are most emphatically expressed and as it is exemplified in the Prayers of the Lord Christ himself and all the Saints recorded therein Wherefore the Light of Nature and the Scripture do by common consent exclude it from being Prayer in any kind Prayer in the Scripture-representation of it is the Souls Access and Approach unto God by Jesus Christ through the Aids of his Holy Spirit to make known its requests unto him with Supplication and Thanksgiving And that whereon it is recommended unto us are its external Adjuncts and its internal Grace and efficacy Of the first sort Earnestness fervency importunity constancy and perseverance are the principal No man can attend unto these or any of them in a way of Duty but in the Exercise of his mind and understanding Without this whatever looks like any of them is bruitish fury or obstinacy And as unto the internal form of it in that description which is given us of its nature in the Scripture it consists in the especial exercise of Faith Love Delight Fear all the Graces of the Spirit as occasion doth require And in that Exercise of these Graces wherein the Life and Being of Prayer doth consist a continual regard is to be had unto the Mediation of Christ and the free Promises of God through which means he exhibits himself unto us as a God hearing Prayer These things are both plainly and frequently mentioned in the Scripture as they are all of them exemplified in the Prayers of those holy Persons which are recorded therein But for this contemplative Prayer as it is described by our Author and others there is neither precept for it nor Direction about it nor Motive unto it nor Example of it in the whole Scripture And it cannot but seem marvellous to some at least that whereas this Duty and all its concernments are more insisted on therein than any other Christian Duty or priviledge what ever that the Height and Excellency of it and that in comparison whereof all other kinds of Prayer all the actings of the mind and Soul in them are decried should not obtain the least intimation therein For if we should take a view of all the particular places wherein the nature and excellency of this Duty are described with the Grace and priviledge wherewith it is accompained such as for instance Ephes. 6. 18. Phil. 4. 6. Heb. 4. 16. Chap. 10. 19 20 21 22. there is nothing that is consistent with this contemplative Prayer Neither is there in the Prayers of our Lord Jesus Christ nor of his Apostles nor of any Holy men from the beginning of the World either for themselves or the whole Church any thing that gives the least countenance unto it Nor can any man declare what is or can be the Work of the Holy Spirit therein as he is a Spirit of Grace and Supplication nor is any Gift of his mentioned in the Scripture capable of the least exercise therein so that in no sense it can be that praying in the Holy Ghost which is prescribed unto us There is therefore no Example proposed unto our imitation no mark set before us nor any direction given for the attaining of this pretended Excellency and perfection Whatever is fancied or spoken concerning it it is utterly forraign to the Scripture and must owe it self unto the deluded imagination of some few Persons Besides the Scripture doth not propose unto us any other kind of Access unto God under the New Testament nor any nearer approaches unto him than what we have in and through the Mediation of Christ and by Faith in him but in this pretence there seems to be such an immediate Enjoyment of God in his Essence aimed at as is regardless of Christ and leaves him quite behind But God will not be All in all immediately unto the Church until the Lord Christ hath fully delivered up the Mediatory Kingdom unto him And indeed the silence concerning Christ in the whole of what is ascribed unto this contemplative Prayer or rather the Exclusion of him from any concernment in it as Mediator is sufficient with all considerate persons to evince that it hath not the least interest in the Duty of Prayer name or thing Neither doth this Imagination belong any more unto any other part or exercise of Faith in this World and yet here we universally walk by Faith and not by sight The whole of what belongs unto it may be reduced unto the two heads of what we do towards God and what we do enjoy of him therein And as to the first all the actings of our Souls towards God belong unto our Reasonable service Rom. 12. 1. more is not required of us in a way of Duty But that is no part of our Reasonable service wherein our Minds and understandings have no concernment Nor is it any part of our Enjoyment of God in this life For no such thing is any where promised unto us and it is by the Promises alone that we are made partakers of the Divine Nature or have any thing from God communicated unto us There seems therefore to be nothing in the Bravery of these affected expressions but an endeavour to fancy somewhat above the measure of all possible attainments in this life falling unspeakably beneath those of future Glory A kind of Purgatory it is in Devotion somewhat out of this World and not in another above the Earth and beneath Heaven where we may leave it in Clouds and darkness CHAP. XI Prescribed forms of Prayer Examined THERE are also great Pleas for the use of prescribed limited Forms of Prayer in opposition to that spiritual Ability in Prayer which we have described and proved to be a Gift of the Holy Ghost Where these Forms are contended for by men with respect unto their own use and practice only as suitable to their Experience and
judged by them a serving of God with the best that they have I shall not take the least notice of them nor of any Dissent about them But whereas a perswasion not only of their lawfulness but of their necessity is made use of unto other ends and purposes wherein the Peace and Edification of Believers is highly concerned it is necessary we should make some enquiry thereinto I say it is only with respect unto such a sense of their nature and necessity of their use as give Occasion or a supposed Advantage unto men to oppose deny and speak evil of that way of Prayer with its Causes and Ends which we have described that is that any way consider these Forms of Prayer and their Use. For I know well enough that I have nothing to do to Judge or Condemn the Persons or Duties of Men in such Acts of Religious Worship as they chuse for their best and hope for Acceptance in unless they are expresly Idolatrous For unless it be in such Cases or the like which are plain either in the Light of Nature or Scripture Revelation it is a silly Apprehension and tending to Atheism that God doth not require of all Men to regulate their Actings towards Him according to that Sovereign Light which he hath erected in their own Minds What the Forms intended are how composed how used how in some Cases imposed are things so known to all that we shall not need to speak to them Prayer is God's Institution and the Reading of these Forms is that which Men have made and set up in the Likeness thereof or in Compliance with it For it is said That the Lord Christ having provided the Matter of Prayer and commanded us to pray it is left unto us or others to Compose Prayer as unto the Manner of it as we or they shall see cause But besides that there is no Appearance of Truth in the Inference the direct contrary rather insuing on the Proposition laid down it is built on this Supposition That besides the provision of matter of Prayer and the Command of the Duty the Lord Christ hath not moreover promised doth not communicate unto his Church such Spiritual Aids and Assistances as shall enable them without any other outward pretended Helps to pray according unto the Mind of God Which we must not admit if we intend to be Christians In like manner he hath provided the whole Subject Matter of Preaching and commanded all his Ministers to Preach But it doth not hence follow that they may all or any of them make one Sermon to constantly read in all Assemblies of Christians without any variation unless we shall grant also that he ceaseth to Give gifts unto Men for the Work of the Ministry Our Enquiry therefore will be what Place or Use they may have therein or in our Duty as performed by Vertue thereof which may be expressed in the ensuing Observations 1. The Holy Ghost as a Spirit of Grace and Supplications is no where that I know of promised unto any to help or assist them in composing Prayers for others and therefore we have no ground to pray for him or his Assistance unto that End in particular nor foundation to build Faith or Expectation of receiving him upon Wherefore he is not in any especial or gracious manner concerned in that Work or Endeavour Whether this be a Duty that falls under his care as communicating gifts in general for the Edification of the Church shall be afterwards Examined That which we plead at present is that he is no where peculiarly promised for that End nor have we either command or direction to ask for his Assistance therein If any shall say that he is promised to this purpose where he is so as a Spirit of Grace and Supplication I answer besides what hath been already pleaded at large in the Explication and vindication of the proper sense of that Promise that he is promised directly to them that are to pray and not to them that make Prayers for others which themselves will not say is praying But supposing it a Duty in general so to compose Prayers for our own or the use of others it is lawful and warrantable to pray for the Aid and Guidance of the Holy Ghost therein not as unto his peculiar Assistances in Prayer not as he is unto Believers a Spirit of Supplication but as he is our Sanctifier the Author and efficient cause of every gracious Work and Duty in us It may be the Prayers composed by some Holy men under the Old Testament by the immediate inspiration of the Holy Ghost for the use of the Church will be also pretended But as the Inspiration or Assistance which they had in their Work was a thing quite of another kind than any thing that is ordinarily promised or that any Persons can now pretend unto so whether they were dictated unto them by the Holy Ghost to be used afterwards by others as meer Forms of Prayer may be yet farther enquired into The great Plea for some of these external Aids of Prayer is by this one Consideration utterly removed out of the way It is said that some of these Prayers were prepared by great and Holy men Martyrs it may be some of them for the Truth of the Gospel and Testimony of Jesus And indeed had any men in the World a Promise of especial Assistance by the Spirit of God in such a Work I should not contend but the Persons intended were as likely to partake of that Assistance as any others in these latter Ages Extraordinary supernatural Inspiration they had not And the Holy Apostles who were always under the Influence and Conduct of it never made use of it unto any such purpose as to prescribe Forms of Prayer either for the whole Church or single Persons Whereas therefore there is no such especial Promise given unto any this Work of composing Prayer is forreign unto the Duty of Prayer as unto any Interest in the gracious Assistance which is promised thereunto however it may be a common Duty and fall under the help and Blessing of God in general So some men from their acquaintance with the matter of Prayer above others which they attain by spiritual Light Knowledge and Experience and their Comprehension of the Arguments which the Scripture directs unto to be used and pleaded in our Supplications may set down and express a Prayer that is the matter and outward Form of it that shall declare the substance of things to be prayed for much more accommodate to the conditions wants and desires of Christians than others can who are not so clearly enlightened as they are nor have had the Experience which they have had For those Prayers as they are called which men without such Light and Experience compose of phrases and Expressions gathered up from others taken out of the Scripture or invented by themselves and cast into a contexture and method such as they suppose suited unto Prayer in
general be they never so well worded so queint and elegant in Expressions are so empty and jejune as that they can be of no manner of use unto any unless to keep them from praying whilest they live And such we have Books good store filled withal easy enough to be composed by such as never in their lives prayed according to the mind of God From the former sort much may be learned as they Doctrinally exhibite the Matter and Arguments of Prayer But the Composition of them for others to be used as their Prayers is that which no man hath any Promise of peculiar spiritual Assistance in with respect unto Prayer in particular 2. No man hath any Promise of the Spirit of Grace and Supplication to enable him to compose a Form or forms of Prayer for himself The Spirit of God helps us to pray not to make Prayers in that sense Suppose men as before in so doing may have his Assistance in general as in other Studies and Endeavours yet they have not that especial Assistance which he gives as a Spirit of Grace and Supplication enabling us to cry Abba Father For men do not compose Forms of Prayer however they may use them by the immediate actings of Faith Love and Delight in God with those other Graces which he Excites and Acts in those Supplications which are according to the Divine Will Nor is God the immediate object of the actings of the Faculties of the Souls of men in such a Work Their Inventions Memories Judgments are immediately exercised about their present composition and there they rest Wherefore whereas the exercise of Grace immediately on God in Christ under the Formal notion of Prayer is no part of mens Work or design when they compose and set down Forms for themselves or others if any so do they are not under a Promise of especial Assistance therein in the manner before declared 3. As there is no Assistance promised unto the composition of such Forms so it is no institution of the Law or Gospel Prayer it self is a Duty of the Law of Nature and being of such singular and indispensible use unto all Persons the Commands for it are reiterated in the Scripture beyond those concerning any other particular Duty whatever And if it hath respect unto Jesus Christ with sundry Ordinances of the Gospel to be performed in his name it falls under a New Divine Institution Hereon are Commands given us to pray to pray continually without ceasing to pray and faint not to pray for our selves to pray for one another in our Closets in our Families in the Assemblies of the Church But as for this Work of making or composing Forms of Prayers for our selves to be used as Prayers there is no Command no Institution no mention in the Scriptures of the Old Testament or the New It is a Work of Humane Extract and Original nor can any thing be expected from it but what proceeds from that fountain A Blessing possibly there may be upon it but not such as issueth from the especial Assistance of the Spirit of God in it nor from any Divine Appointment or Institution whatever But the Reader must observe that I do not urge these things to prove Forms of Prayer Unlawful to be used but only at present declare their Nature and Original with respect unto that Work of the Holy Spirit which we have described 4. This being the Original of Forms of Prayer the Benefit and Advantage which is in their Use which alone is pleadable in their behalf comes next under Consideration And this may be done with respect unto two sorts of Persons 1. Such as have the Gift or Ability of Free Prayer bestowed on them or however have attained it 2. Such as are mean and low in this Ability and therefore incompetent to perform this Duty without that Aid and Assistance of them And unto both sorts they are pleaded to be of Use and Advantage 1. It is pleaded that there is so much Good and so much Advantage in the use of them that it is expedient that those who can pray otherwise unto their own and others Edification yet ought sometimes to use them What this Benefit is hath not been distinctly declared nor do I know nor can divine wherein it should consist Sacred things are not to be used meerly to shew our Liberty And there seems to be herein a neglect of stirring up the Gift if not also of the Grace of God in those who have received them The manifestation of the Spirit is given to every one to profit withal And to forgo its exercise on any just occasion seems not warrantable We are bound at all times in the Worship of God to serve him with the best that we have And if we have a made in the Flock and do sacrifice that which in comparison thereof is a corrupt thing we are deceivers Free Prayer unto them who have an Ability for it is more suited to the nature of the Duty in the Light of Nature it self to Scripture-Commands and Examples than the use of any prescribed Forms To omit therefore the Exercise of a spiritual Ability therein and voluntarily to divert unto the other Relief which yet in that case at least is no Relief doth not readily present its advantage unto a sober Consideration And the Reader may observe that at present I examine not what men or Churches may agree upon by common consent as judging and avowing it best for their own Edification which is a matter of another consideration but only of the Duty of Believers as such in their Respective Stations and Conditions 2. It is generally supposed that the Use of such Forms are of singular Advantage unto them that are low and mean in their Ability to pray of themselves I propose it thus because I cannot grant that any who sincerely believeth that there is a God is sensible of his own wants and his absolute dependance upon him is utterly unable to make Requests unto him for relief without any help but what is suggested unto him by the working of the natural Faculties of his own Soul What men will wilfully neglect is one thing and what they cannot do if they seriously apply themselves unto their Duty is another Neither do I believe that any man who is so far instructed in the Knowledge of Christ by the Gospel as that he can make use of a composed Prayer with Understanding but also that in some measure he is able to call upon God in the name of Christ with respect unto what he feels in himself and is concerned in and farther no mans Prayers are to be extended I speak therefore of those who have the least measure and lowest degree of this Ability seeing none are absolutely uninterested therein Unto this sort of Persons I know not of what use these Forms are unless it be to keep them low and mean all the Days of their Lives For whereas both in the state of nature and
the state of Grace in one whereof every man is supposed to be there are certain Heavenly sparks suited unto each condition the main Duty of all men is to stir them up and encrease them Even in the Remainders of lapsed nature there are Coelestes igniculi in-notices of Good and Evil Accusations and Apologies of Conscience These none will deny but that they ought to be stirred up and encreased which can be no otherwise done but in their sedulous exercise Nor is there any such effectual way of their Exercise as in the Souls application of it self unto God with respect unto them which is done in Prayer only But as for those whom in this matter we principally regard that is professed Believers in Jesus Christ there is none of them but have such Principles of spiritual Life and therein of all obedience unto God and communion with him as being improved and exercised under those continual supplies of the Spirit which they receive from Christ their Head will enable them to discharge every Duty that in every Condition or Relation is required of them in an acceptable manner Among these is that of an Ability for Prayer and to deny them to have it supposing them true Believers is expresly to contradict the Apostle affirming that because we are Sons God sends forth the Spirit of his Son into our Hearts whereby we cry Abba Father But this Ability as I have shewed is no way to be improved but in and by a constant exercise Now whether the use of the Forms enquired into which certainly taketh men off from the Exercise of what Ability they have do not tend directly to keep them still low and mean in their Abilities is not hard to determine But suppose these spoken of are not yet real Believers but only such as profess the Gospel not yet sincerely converted unto God whose Duty also it is to pray on all occasions These have no such principle or Ability to improve and therefore this Advantage is not by them to be neglected I answer that the matter of all spiritual Gifts is spiritual Light according therefore to their measure in the Light of the knowledge of the Gospel such is their measure in spiritual Gifts also If they have no spiritual Light no insight into the knowledge of the Gospel Prayers framed and composed according unto it will be of little use unto them If they have any such Light it ought to be improved by Exercise in this Duty which is of such indispensible necessity unto their Souls 5. But yet the Advantage which all sorts of Persons may have hereby in having the matter of Prayer prepared for them and suggested unto them is also insisted on This they may be much to seek in who yet have sincere desires to pray and whose Affections will comply with what is proposed unto them And this indeed would carry a great Appearance of Reason with it but that there are other ways appointed of God unto this End and which are sufficient thereunto under the Guidance conduct and assistance of the Blessed Spirit whose Work must be admitted in all parts of this Duty unless we intend to frame Prayers that shall be an abomination to the Lord. Such are mens diligent and sedulous consideration of themselves their spiritual state and condition their wants and desires a diligent consideration of the Scripture or the Doctrine of it in the Ministery of the Word whereby they will be both instructed in the whole matter of Prayer and convinced of their own concernment therein with all other Helps of coming to the knowledge of God and themselves all which they are to attend unto who intend to pray in a due manner To furnish men with Prayers to be said by them and so to satisfy their Consciences whilst they live in the neglect of these things is to deceive them and not to help or instruct them And if they do conscientiously attend unto these things they will have no need of those other pretended helps For men to live and converse with the World not once enquiring into their own ways or reflecting on their own hearts unless under some charge of Conscience accompanied with fear or danger never endeavouring to examine try or compare their state and condition with the Scripture nor scarce considering either their own wants or Gods Promises to have a Book lye ready for them wherein they may read a Prayer and so suppose they have discharged their Duty in that matter is a course which surely they ought not to be countenanced or encouraged in Nor is the perpetual Rotation of the same words and Expressions suited to instruct or carry on men in the knowledge of any thing but rather to divert the mind from the due consideration of the things intended and therefore commonly issues in Formality And where men have words or Expressions prepared for them and suggested unto them that really signify the things wherein they are concerned yet if the Light and knowledge of those Principles of Truth whence they are derived and whereinto they are resolved be not in some measure fixed and abiding in their Minds they cannot be much benefited or edisied by their Repetition 6. Experience is pleaded in the same case and this with me where Persons are evidently conscientious is of more moment than an hundred notional Arguments that cannot be brought to that Trial. Some therefore say that they have had spiritual Advantage the Exercise of Grace and Holy Entercourse with God in the use of such Forms and have their Affections warmed and their Hearts much bettered thereby And this they take to be a clear Evidence and token that they are not disapproved of God Yea that they are a great advantage at least unto many in Prayer Answ. Whether they are approved or disapproved of God whether they are Lawful or Unlawful we do not consider but only whether they are for spiritual Benefit and Advantage for the good of our own Souls and the Edification of others as set up in competition with the Exercise of the Gift before described And herein I am very unwilling to oppose the Experience of any one who seems to be under the conduct of the least beam of Gospel Light Only I shall desire to propose some few things to their consideration As 1. Whether they understand aright the difference that is between natural Devotion occasionally excited and the due actings of Evangelical Faith and Love with other Graces of the Spirit in a way directed unto by Divine Appointment All men who acknowledge a Deity or Divine Power which they adore when they address themselves seriously to perform any Religious Worship thereunto in their own way be it what it will will have their Affections moved and excited suitably unto the Apprehensions they have of what they worship Yea though in particular it have no Existence but in their own Imaginations For these things ensue on the general notion of a Divine Power and not on the